honour on them then ever Ahashuerosh did on Mordecay when by the record of his good service his oblivion was allarum'd for his compassion doth work towards them he is peirced to the heart with this holy language his pity is provoked to spare them as a man spareth his own son which serveth him Nay his complacency is in them they shall be his is propriety and his jewels in peculiarity whose hearts cause such holy language in so bad and evil times but of these I shall speak more fully hereafter we see then what delight God takes in holy conference no tender parent can with more delight listen to the tatlings of her babe or lay up in her heart the pretty prudent reasons urged by the child and set her heart on the childe with more serious and compassionate affections then God doth to his people in their holy conference nor is it to be wondered at for this discourse is the expression of the thoughts of his holy name which they fear and evidence of those zealous affections they bear unto the honour of his name wayes of his holiness and this leads me to the 2d. Reason of the point Prospering prophaness provokes Reason 2 holy conference to declare the sincerity of sanctity God loves the truth in the inward parts hypocrisie is to God an abomination all outward profession of his name and attendance on his ordinances are of no value without sincere sanctity and an upright heart he is not a Jew who is one outwardly nor is that circumcision which is of the flesh but he is a Jew who is one inwardly and whose circumcision is of the heart whose praise is not of men but of God such as will be delight unto the Lord must be upright in heart the integrity of the heart covereth many infirmities God winks at the weakness of his sincere servants whose hearts are right before him mens care must be to manifest that holy conference in evill times as an evident declaration of sincere grace such as have superficiall and temporary graces may be forward in common and ordinary acts of holinesse and religion but are estranged to and carelesse of the rare and extraordinary acts thereof Common Christians make some care of publique exercises of Religion such as hearing Reading and the like ordinances of the Church in common but when acts of private and personall concernment are to to be performed they think them needless and superfluous all specialties in Religion are in their account singularities and nicities and the agents in them deemed busie bodies and giddy spirits making themselves over righteous but the sincere make conscience of keeping all Gods commands and performing every prescribed duty as well those which are private and personall as those which are publick and common and in this their speaking one to another there are these evidences of their sincere holiness 1. It is an especial service to God a speaking to him for him coÌ„plaining of the dishonor done to him confirming each others in adependence on him holy confereÌ„ce in so sinful times under so sad discouragements doth spring out of an heart 1. Apprehensive of present affairs observant of the dispensations of God towards his people security senslesness under gods hand is the object of a wo. God threatens sensuality as a sin indelible Iâ—a 22.13 non-appreheÌ„sion of his peoples affliction with most heavy judgments to live at ease in Lion and not to regard the affliction of Joseph is the work of an hypocrite and an high transgression Amos 6.4 But to apprehend Gods anger provoked and his hand lifted up the Lord looks on that with delight Josiah shal dye in peace because his heart was tender when he heard the words of the Lord against Jerusalem 2 Cor. 34.27 And the mourners for all Jerusalems abominations make such melody in Gods ears that they shall be the marked of the Lord in the day of Jerusalems desolation Ezek. 9. It is a kind check Godgives Samuel for mourning over Sauls rejection 1 Sam. 16.1 It is an how long not why dust thou mourn for Saul the matter was pleasing the measure is burthensome and to be blamed 2. Affectionate and ardent for Gods honour Their good thoughts did heat their affections and make them to boil over into holy conference heat of heart towards God must have vent of tongue for God thus when David mused the fire waxed hot untill he at length was constrained to break his resolved silence zeal for Gods honour grief for sins successe sets the Godly on conference each to others holy language is the Ruptures of the heated affections and provoked passions of an holy heart The Parents danger will make that child speak who never spake before Stephen spake with such fulness fervency as when the coÌ„motions of his soul stirred by the blasphemies of the Jews shewed him to be full of the holy Ghost Acts 7. 3. Associated to the Saints Communion of Saints is an Article of Creed and advantage of grace to every sincere soul Schisme cannot be a sign of sanctity it is a fruit of the flesh never was any savingly nverted but he presently sought Communion with the Church for extra Ecclesiam nulla salus no salvatioÌ„ without the pale of the Church Saul is no sooner become a Paul but he assayed to join himselfe to the Church Act. 9.26 No member of the Church must be idle and dead or unprofitabl buâ— must gives and receive nutriment towards the increase of the whole body every joint must supply it's proper part which is and can only be done by holy conference Good lives and languages are the Churches veins in which the blood of Gods word doth run unto it's strength and growth so that the men who manifest life in their union with the Church are carefull to maintain Communion and they that confirm themselvs by holy conference in evill times do evidence themselves in society with and serviceable to the Saints Colloquy is an act of Communion conference is in company 4. Adhaerence unto God professions are the souls obligations purposes bind a man at his own good will and pleasure and are alterable but promises professions and publike discourses provoke other mens observation and expectation of performance and accomplishment and so abide not within our power conscience of a backsliding spirit doth bring many of the Saints under the bond of promises professions and good conference from which they cannot start without shame but conference of God and Religion in times of prospering prophanenâ—sse proclaim a resolution of adhaerency a care against apostasy by such confirming soul-establishing Colloquies They must needs resolve to follow God piety who are fervent in discourse for and of them when they find no favour in the World an heart apprehensive of present affairs affected with Gods honour associating with the Saints adhaering to God in times of discouragement is approved sincere in Gods sight but holy conference is the vent
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
10.11 It is in vaine to serve God and no Profit to waâ—ke mournfully all the day for we cal the proud happy c. And so that God is taxed to be an hard master and holinesse is jâ—dged vanity nay the very godly themselves â—re ready to condemne the generation of the just to be a company of fooles that do in vaine wash their hands and cleanse their hearts because they are afflicted all the day long They sometimes rash y conclude God hath forgotte n to be gratious and so lay injustice to Gods charge nay the pride of the prophane carrieth to conclude because of Gods silence thâ—t he is all together such an one as themselves an a bettor and approver of their prophanenesse and therefore do begin their impious designs with praier to him return their successe in sin with solemn prâ—ises to him can a God of jealousie heart his blasphemy not remoue its cause and set the iniquity of the wicked before their eyes and by making the godly see that the prospering prophane men stand but in slippery places that so they may conclude truly God is good to the righteous and by rescuing the just from the power of the oppressor make all the world proclaime verily there is a reward for the righteous verily there is a God who judgeth the earth Psalm 58.11 Nor is God more necesstated to manifest his favour to the godly to vindicate his justice and holinesse then many other of his properties and the righteous course of his providence in directing all things to the good of them that fear him which I must not stand to explain but passe unto one property more and that is his truth faithfulnesse And this leads us to the second speciall engagement which is from himself laid on God to manifest respect to those that are godly in evill times viz. Verifiying his word and promises the Lord is just in all his works and true in all his sayings His word is establ shed for ever no Iâ—tâ— of it must fall to the ground many are the gratious promises God hath made to the righteouâ— and the deâ—ay of their accomplishment makes them many times the derision of the wicked who blasphemously demand Where is the promise of his coming And so mock the Prophets of the Lord and therefore though the vision tarry for an appoâ—nâ—ed time yet it shall come it shall not â—arry though the children of God many times doubt aâ—d their enemies deny the truth of what is spoken concerning Israell yet all must be accomplished that God may be proclaimed faithfull and true God hath said it and shall he not make it good he hath spoken it and shall hee not accomplish it Shall be the reason why no inchantments can prevaile against Jacob Wee see then however the wicked prosper and the godly suffer for a season Yet their labour cannot be in vaine they must come into God's thoughts and be honoured amongst men Who are faithfull to him in evill times And the very height of the wicked helpes forward the salvation of the just for Gods properties must bee vindicated God's word must bee verified and that is the first pâ—rt of the reason but secondlâ— God is under a speciall engagement to shew speciall respect unto the godly and their holy exercises in timâ—s of prospering prophanenesse and that in respect of the godly themselves and that to Prevent the danger of sin Plead the cause of the just The first engagement laid on God in respect of the Righteous is to prevent the danger of sin the prosperity of the wicked is the saddest stumbling stone that can lye in the way of the Godly on this they have done and many times do fall and fearfully wound themselves continuall sorrow on the godly and successe to the prophane will make the very best of men ready to shake hands with piety and strikes hands with the wicked but God is faithfull and will not suffer us to be tempted above what we are able and therefore will not suffer the Rod of the wicked to lye always on the lot of the Righteous least they put forth their hands to do wickedly Psal 125. â— The second engagement on God is To vindicate the Righteous cause of his people The time of crosse providences is the time of the proud censures of the profane when God seems not to Regard the wicked are subject to Reproach the godly if Job be in adversity the sting of it shall be his friends false accusations of hypocrisie and if David be driven from Jerusalem bâ— his son Absolon he shal be cursed by Shimei and called a man of Beliall and a man of blood and a traitor to his Master Saul If a Viper be on Pauls hand he shall bee determined a murderer but when God ariseth and delivereth the Righteous and setteth him in safâ—ty from him that puffeth at him then shall the tune be changed if God return the captivity of Job his censorious frâ—ends shall be the first that come to comfort him and if David return in peace Shimei shall be the first that meeteth him with confession of his wicked cursâ—ng if Paul escape the venomâ— of the Viper then hâ— shal be called a God For mens censures are as changable as their condition the Resurrection of name and estate goeth together and therâ—fore it is that Gods appearance to the rescue of the Righteous from the proud is said to be a pleading their cause the godly under the clamâ—urs of the wicked commit their Righteous cause to God silently bear all reproaches and wait for Gods righteous judgment and therefoâ—e God is engaged to restore their estate and cause their Righteousnesse to break forth as the sun at noon-day so that if we well wâ—igh the Specialty of Relation Gods people stand in unto him the speciall service they do for him in the time of prospering prophanesse and the speciall engagements which lye on God we must needs see that there si great reason for the speciall respect he sheweth them for it is a just thing with God to render tribulation to them that trouble you and to you that are troubled peace with him 27 Thes 1.6 7. I now passe then to the application of this doctrine and shall onely improve it unto two uses viz. To 1. Check and abate the insolencies of the wicked 2. Cheer and animate the discharges of the Righteous Is it so as certaainly so it is that the godly and their holy exercises in times of prospering prophaness do meet with such speciall acceptance from the Lord of hosts let this then check and abate the insolencies of the wicked the ungodly cannot prosper but they are proud nor the Children of God be chastised but they are condemned by the wicked the Proud cannot be called happy nor they that work wickednesse be delivered c. But they blaspheme God and Religion and insult over and reproach the Righteous God cannot a little frown on his people but
workers of wickedness and proceed to tempt God They sin with such daring presumption and speak such desperate blasphemous expressions as if designed to prove whether there be a God or he be a God of holinesse justice and power as he is deser bed Like prophane Israel they fret fume grudge grumble under their crossed expectation cry Is God in the midst of us Exod. 17.7 Can God spread a Table in the wilderness and prepare bread and flesh for his people As Psal 78.18 19 20. They dispute all divine threats and debate Gods very nature arraigning all the attributes of God at the barre of their proud fancy to be judged by their corrupt sence and blaspheming reason and so daringly resist divine direction like Israel rush out of a dogged diffidence into a desperate resolution of going to fight against Amaleck though warned by Moses to sit still in their places and not to go out to Warr for that God is not in the midst of them Numb 14 41 42 43 44 45. And presumptuously answer the Prophets of God with We will not hearken unto the voice of the Trumpet As for what thou hast spoken in the name of the Lord we will not do it but we will do what seemeth good in our own eyes Jer. 6.17.44.16 17. That by their daring presumptions they put Gods truth and justice so upon the test that he can no longer forbear but because of their abominations bring a curse on the Land v. 22. nay such is their hor-impudence that they do not onely debate but also blasphemously determine against the threatnings of justice crying out the destroying scourge shall not come nigh unto us we have made a Covenant with Hell and death and have made lyes our refuge and hid our selves under falshood Isa 28.15 Therefore they deride the messengers of God and mock his Prophets with an how went the Spirit of the Lord from me to thee 1 Kings 22.24 Watchman what of the night Isa 21.11 Where is the promise of his coming do not all things continue as they were 2 Pet. 3 Nay such is their impiety as to impeach Gods very holinessâ— and from his patience positively conclude him to be prophane and the pandor of all impiety they steal murder commit adultery and swear falsly and come and stand before God in the house where his name is called and say we are delivered to do all these abominations Jer. 7.9 They purpose and practice against plain precept most positive and unparallel'd prophanesse and crie providence providence leads us to it because God abides silent they say he is altogether such an one as themselves Psal 50.21 They conceive a mischievous device and come and enquire of the Lord They contrive by false accusations and horrid perjurie to shed innocent blood and Jesabel-like they proclaim a Fast S serious acts of piety are the prologues of their prophanesse in Nomine Dei in â—ipit omne malum they no sooner begin to fast and pray but sober men see and know their prophane purposes are near unto execution nor doth the wisdome and power of God passe their proud temptation for they attempt acts of cruelty and cry who is the God that shall deliver out of our hands crucifie Christ and his people and blasphemously insult he trusted in the Lord let him save him if he will have him trample on the righteous and triumph over them with a Where is now your God he persecutes the poor he boasteth of his hearts desire hee blesseth the Covetous whom God abhorreth through the pride of his countenance he will not seek after God God is not in all his thoughts his wayes are always grievous thy judgments are far above out of his fight as for all his enemies he puffeth at them his mouth is full of cursing and deceit under his tongue is mischief and vanity he croucheth and humbleth himself that the poor may fal by his strong ones yet he hath said in heart I shal not be moved s for all his enemies he puffeth at them he hath said in his heart God hath forgotten he hideth his face he will never see it The wicked contemn God he hath said in his heart Thou wilt not require it Psal 10. So thus these proud workers of wickednesse speak stout words against God and determine It is in vain to serve the Almighty they prophanely strive with their maker and put his truth holinesse power and justice to proof and provoke to the vindication of them And are not these the prophanest wretches Can we scrue iniquity one jot higher Can we chuse but wonder the Heavens fall not on their heads and the Earth devoureth them not alive yet these are the men whom prospering providences do frequently attend and so much for their persons The 2d thing to be considered is what prospering providences do attend these prophane wretches and in general All those providences which passe in common from the Creator to the Creature prophane men do and may possesse they have not indeed any the specialties of Grace holinesse and Covenant priviledges which stream in the blood of Christ unto Gods redeemed ones these strangers meddle not with these joys but peace plenty health honour wealth liberty all worldly terâ—â—ne sublimary mercy expressions of Gods goodnesse are extended to them and that in such abundance that as the Psalmist noteth They have more than heart 〈◊〉 wish They floâ—rish like the green 〈◊〉 tree and know no sorrow our Prophet doth very accurately describe the porsperitie of prophane men in the three steps thereof they are called Happy Set up Delivered 1 step of profane prosperity 1. The Proud are called happy they are accounted the only blessed men on earth they are objects of other mens admiration and applause they are esteemed and envied as the only possessors of good all men arise to give them honour and could wish their estate and enjoyments Their condition comments on Gods goodnesse and favour towards them They swim so in the fulnesse of their desire that they become the objects of all mens flatteries their happinesse shines with such splendour that their very attendants like Solomons young men are happie that they are so near none can or dare speak contemptibly of them nay men are their felicity to the silencing of reproof towards their impiety nay the very justifying of their wickednesse and crying all is well done Alexander wants not an Anaxarchus to set Justice by Jupiter Psal 49 18. and conclude all must be deemed just that is done by so great a King and that first by himself then by others though it be the murther of his dearest friend Clitus nor is it to be thought strange thâ—t men arise call them blessed and conclude them the happiest men on earth for that 2 They are set up 2 step of profane prosperity exalted by the hand of God to the highest of outward enjoyments They are set up in natures throne and blessed
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
I had by some more humble then the rest notice given me came to the men and blamed their indiscretion who in the sinfulnesse of pride scorned my instruction and would not be admonished another grave and reverend divine whom they had much esteemed dealt with them on the same account but all in vain for in this course they continued untill they brake out into the contempt of the ministry the separating from the Church and casting off the Covenant of their baptisme and constituted themselves a Church unto which the men of best parts but most proud are at this day become leaders and professed Ministers be wise in time for it is sad to see how by pretence of piety Gods ordinances are slighted and souls seemingly Godly are seduced from the truth Thus much for the 2. direction The 3. and last direction is this possesse a suitable frame of spirit unto the due management of holy conference It is the duty of every Saint but such as are most conversant therein and will study to make it edifying and enforce it to its end must be fitted thereunto by these especial qualifications which must be possessed viz. the 1. Sence of Vnion and Relation Union is the Reason of Communion and Relation engageth communication know we that we are brethren this makes us familiar and members of the same body it will provoke inspection and mutuall supply and corroboration They must know one another that do know how to speak one unto another Strangers are ordinarily silent 2. Spirit of wisdom and understanding The lips of the wise must feed many the word of God must dwell plentifully in them who will admonish one another men of holy conference must be Scribes furnished for the kingdom of heaven bringing forth of their treasure things new old be studious of Gods mind Revealed in his word if you study to be profitable members in Christ his body 3. Zealous affections to God and holinesse apt to be grieved when men transgresse Gods law and ready to pleade for God and piety when most men say it is in vain to serve God out of the abundance of the heart the mouth must speak they must fear God and think upon his name who will speak often one to another in evill times 4. Serious observations of and sympathy with our brethren though charity begins at home yet we must love our neighbour as our selves whilst our chief care must be of our selves we must not shut our eyes to our brethrens souls or frailties we must see the brother Erring from the truth if we will convert him know his sin if we will Rebuke him apprehend his temper if we will make admonition affect him all natures are not a like nor to be alike dealt withall see his sorrows if we will support him by our counsell they must consider one another who will provoke unto love and good works they must well study the sins and sorrows conditions and constitutions actions and abilities of their brethren who will speak a word in season to a wearied soul 5. Sincere desire to edifie and be edified to propagate grace and godliness not to proclaim parts and proudly act abilities if conference be Pauls Errand to Rome his onely end is to impart some speciall gift that the Saints may be established and he be comforted by the mutuall faith of one another the weakest member of the body is profitable in its place every joynt makes its proper supply unto the increase of the whole body 5. Speciall meeknesse and humility submissely hearkning to the counsell of others and setting on them a due essteem not puffed up with confidence of our own knowledge and with all tendernesse of compassion Reproving admonishing and comforting one another if any that is weak in the faith be over taken with a fault they that are stronge must Restore him with a Spirit of meekness knowing that they also themselves may be tempted and if we will fulfill the Apostles joyes in Christian conference nothing must be done through strife or vain glory but in lowliness of mind each esteeming other better then themselves looking not every man at his own things but every man at the things of others Phil. 2 3 4 5. Spirituall pride is the bane and baseness of holy conference Let Christians these directions be Remembred and carefully practised by you and then what ever providence attends you or estate doth befall the wicked you may and must be frequent and fervent in holy conference provoked to speak often one to another until the Lord hearken hear and cause a book of Remembrance to be written be fore him for them that fear the Lord c. And so much for the 2. part of the Text viz the exercise of the Godly in the time of the prosperous estate of the wicked Auscultatio Divina OR Gods Attention to good conference in bad times the third Part of the discourse on Mal. 3.15 16 17. Briefly touched on in the Sermon preached at West-Chester July 17. 1659 But fully opened in some Sermons since preached at Botolphs-Algate LONDON Mal. 3.16 17 18. The Lord hearkned and heard and a book of Remembrance was written before him for them that feared the Lord and that thought upon his name They shall be mine saith the Lord of hosts in the day that I make up my jewels and I wil spare them as a man spareth his own Son that serveth him Then shall ye return and discern bâ—tween the Righteous and the wicked between him that serveth God and him that serveth him not I Have heretofore considered the estate of the wicked even the worst of men and laid before you their prosperity and also the exercise of the the Godly They spake often one to another we now come to the third generall part of the Text and that is the issue and event of both that is laid down in these words and fals into two parts 1. The delight that God takes in and due respect he expresseth towards the Godly and their exercise The Lord hearkned and heard c. 2. The discrimination between the righteous and the wicked Then shall you return and discern between c. Of these in their order and first of Gods delight in and respect to the Godly and therein if I should delight in mincing the words into parts I might observe 1. The respect shewed and that in all the expressions thereof The Lord hearkned and heard and a book of Remembrance was written They shall be mine I wil spare them 2. The Authour of this respect who it is that thus delighteth in the godly it is the Lord the Lord of hosts 3. The object of this acceptance They that feared the Lord thought upon his name 4. The ground or Reason of this respect they spake often one to another in evill times And every of these particulars would afford us very profitable observations but I intend not so long to insist on the words and
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
is what shal become of Gods holy name the thoughts of Gods name fixeth them in faith and filleth them with fervour to cleave close to God and his Covenant under the utmost of opposition The name of the Lord is a strong Tower the Righteous run into it and are safe Prov. 18.10 They trust in the name of the Lord when others trust in Chariots and in horses Psal 20.7 And so by the fear of the Lord they depart from iniquity for let what trouble will befall the godly they deal not falsly in Gods Covenant because they forget not Gods name the dread of Gods name is on the spirit to deterre impiety to drive on duty and quiet the soul in dependance on the same not onely doth the fear of God stir up the thoughts of Gods name but engageth the Godly to speak one to another to be much in complaints and conference each with other their hearts swel with holy thoughts and their tongue give vent unto the fire they can not but speak against fin in defence of God and holinesse when the wicked say it is in vain to serve God c. But of this in the next Reason we see then that the Godly are fitted for divine favour being affected with and afflicted for Gods name in an evill dark and cloudy day and can it choose but engage Gods affections unto them but so much for the first Reason why God hearkens and heareth causeth a book of Remembrance to be written and sheweth speciall respect to holy services in times of prospering prophanesse they are the performances of speciall persons related to and qualified for God for if the tears of a Mother could move an Alexander to oâ—liteate all accusations how much more shal the tears and prayers of the Elect Redeemed Called and them that fear the Lord and think on him Render savouries the services of holinesse They perform speciall service and therefore must needs meet with speciall acceptance holy actions are alwayes good but sometimes they shine with more then common splendor God as well as man hath extraordinary services to put his people upon some speciall acts of sanctity are laid on some hands which are not on others and done at sometimes which are not to be done at others Thus prayer is the work of every day but holy fasting and Religious vows are the extraordinary service of extream affliction and so Christian conference though the very act and du y of the Communion of Saints yet this speaking one unto another in the day when men speak stout words against God and say it is in vain to serve him is speciall and peculiar service It is speciall service unto God in respect of the matter of it to speak one unto another by way of complaint of Gods great dishonour by way of comfort under such sad prospering providences to the most prophane by way of confirmation one of another under so strong temptations to apostacy this is no ordinary work to express such sence of and zeal for God It is not the work of every soul no not of every Saint to instruct many and strengthen the weak hands to speak words that may uphold the falling to strengthen the feeble knees as did Job to preach a sermon pen a Psalm and become a pattern of patience Job 3.3 4. Isa 37. as did David in perplexing times of prospering prophaneness is no ordinary service no this requires strength and measure as well as truth of grace they must be strong in the faith that restore a fallen brother with a spirit of meeknesse To speak one to another is speciall service in respect of the principle that animateth and acteth the same the fear of the Lord that excellent usefull and acceptable grace before spoken of is the primum mobile spring of this motion wheel of this Clock Reason of this zeal for Religion The thoughts of Gods name is the oyl that makes this lamp to burn and the fulnesse of those holy hearts who speak out of their abundance but on these I intend not to insist The specialtie of this service which indeed sets the lustre on it and sends it with strength and holy violence towards Heaven is the season in which it is performed Then they that feared the Lord spake often one to another Pro. 25.11 every thing saith Solomon is beautifull in it's season and a word spoke in season in like apples of gold in pictures of silver It is the season that sets a lustre on these holy exercises they were performed in that juncture of time which eminently called for them Gods attendance to the discharge of them Then they spake often one to another when all men almost spake against them and their God then when the multitude did wickedly and walked stubbornly against God they walk submissively with God then when the prosperity of the wicked made men embrace impiety as the step to honour and stirrup of authority when onely they that tempted Gâ—d were delivered and such as wrought all manner of wickedness were set up they clave close to piety and the practices thereof they patiently wait on God and plead his Cause and provoke one another to courage and constancy then when every tongue was tipped with blasphemie against God and Religion they spake in the defence of both and witnesse it is not in vain to serve God or walk mournfully before him that God is just and gracious and hath regard unto the Righteous so that their then holy exercises were vindications of God and godlinesse convictions of wicked prophane contempts of piety and blasphemies uttered commonly agaist God Confirmations of weak brethren ready to stumble at prospering prophanesse and complaints of zeal and affection to Gods holy name dishonoured so that they run counter to the common cry of the multitude set to do evill and were singular from their neighbours the subjâ—cts of scorn and fury speaking for God and Religion when common policy nay almost Christian wisedome did conclude it an evill time in which the prudent should keep silence For all the fruit to bee expected was opposition and persecution so that this is indeed speciall service To live as lights in the midst of a crooked and perverse generation Phil. 2 1â— holding forth the word of righteousness If God have respect to his Children much more to his Champions he cannot but take it wel to see men best in the worst times Shal he slight them that stand for him against the very pride of prospering prophaneness Shall hee not see to them that make all the world see They can serve God for nought Hath God registred all the holy men that have served him no onely such are made Eminent in sacred and Ecclesiastick story who have done especiall service to God Noah a Preacher of Righteous Lot whose Righteous soul was grieved for the sins of Sodom Job a mirrour of patience under the prond censures of his prosperous friends David a Cham pon
righteous Truly God is good to Israel to him that is pure in spirit God will not forsake his people now he pleads their cause and brings out their integrity as the sun at noon day and sends Jobs friends to do pennance for their proud censures past on him in the day of their prosperity and his disttess and beg his prayers for their pardon wheâ— God returneth the captivity of Job all his friends do change their censorious tune and charge falsehood on their Conclusions Nor doth Gods speciall favour to the godly argue more of falsehood then follie in the wicked who follow the godly with feirce furie and proud hearts as if forsaken and forgotten of God whilst indeed they labour in vaine and do but kick against pricks whilst the wicked pursue the righteous with purposes of extirpation and proudly insult with a we will pursue we will overtake we will destroy we will root out the name of Israel and in their haughtinesse they do proceed to blaspheme God as one that doth not see or regard doth not mind his people or matter what doth become of them or else is impotent and not able to deliver out of their hand with Goliah blaspheming the God of Israell with railing Rabshakeh blaspheme reproach extoll their voice and lift up their eyes against the holy one of Israell as not able to withstand his multitude and puissance so keeping the judgments of God out of his sight hee puffeth at all his enemies and because they escape many snares conclude none can prevail against them and so grow secure and sin in the height of presumption undertaking the most desperate atchievements extending the most cruel rage and oppression against the godly and that with the most God-provoking perfidie pride and blasphemy confiding in their deep counsels and puissant Armies but when God ariseth for the oppression of the poor sighing of the needy to set him in safety from him that puffeth at him What shame shall cover their faces and folly be found in all their devices The favour of God manifested to the godly gives just cause to befoole the wicked in their simple apprehensions of God and to say with David understand ye brutish among the people and yee fooles when will ye be wise Psal 10.7 he that planted thee are shal he not hear he that formed the eye shal he not see he that chastiseth the Heathen shall hee not correct You must know that the men whom you oppresse are the blessed whom God chasteneth and so teacheth out of his Law When God shal shew favour to the righteous the wicked are to be befooled for their acquiessencie in their present prosperous estate where honour seemes to court force it self on them with importunity they become Lords of all and every knee boweth unto them so foolishly secure are they in their slipperie state that if any Mordecay be too stout to bend before them a lofty Gallows shall take him down and his whole nation feel the power of the wrath of the greatest Prince in Persia but the bruitish man knoweth not neither doth the fool understand and this when the wicked spring as grasse and all the workers of iniquity do flourish it is that they shall be destroyed for ever Psa 92.6.7 Was ever folly greater or more manifest then that of Haman swelling in the height of his rage against a forlorne Jew when in his confidence of but asking and receiving he prepared for Mordecay his execution in the height of his ftownes he finds the favour of â—hashsuerosh to be to the despised Jew as remembred to have been his faithfull servant in an hour of danger and now the proud foole instead of listlng up Mordecay his head on his prepared Gallows must Crown it with a Royall Crown and become the Jews Lacquey to cry before him the Kings favour now his wife and friends can see when it is too late it is no fingring thorns or kicking against pricks or meddling with Gods Israell without certain and shamefull destruction little did this fool think in the morning that he must take the Gallows and the despised Jew sit in the Throne next to the King of Persia before night thus also wil God befool all the prophane who are secure in their prosperity advancing what they despise making the stone which the builders refused the head of the corner and so manifesting that he which sits in the heavens hath them in derision and when their calamity comes suddenly will laugh at them little wisdome will the wicked find acted by them in casting out those whom God will gather into his Cabinet as Jewells could but the wicked in time consider this their folly and falshood with which they are sure to be charged and of it openly convicted when gods favour to the righteous doth appear it could not but check their insolency by fear of shame 4. Envy and enraged fury will hasten the expressions of Gods speciall favour to the Godly Excellently well doth the wise man counsell the wicked in his successe against the Righteous Prov. 24.17 18. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth least the Lord see it it displease him and he turn away his wrath from him Et in te convertat and turn it against thee Mercer well addeth for Gods anger must have an objâ—ct if the pride of the wicked put a period to it's expressions against the Righteous it must bee extended to themselves God doth indeed bring his saints under the rod of correction but yet his favour and fatherly pity is towards them he will spare them as a man spareth his own son which serveth him when the rod expresseth sharpness cutteth deeper and smarteth beyond the fathers intention it stayeth his hand stirring up his compassion The wicked are indeed Gods sword and rod the righteous are turned over to them to be chastised and God Employeth them in the correction of his dearest children and they rejoyce in this service read their commission and so one see they are left of God unto their fury but they regard not the Cautions and restrictions charged on them by the Lord Like Joab they march out with resolution against Absalon so soon as ever he receiveth commission from David but never regardeth the restriction laid on it by the pity of a father deal gently with the young man even with Absalon for my sake but fret and rage against the man that hath regard unto it will Davids affection be so far moved with the sence of relation as to limit a commission given to subdue treason and rebellion and shall not the bowells of Gods pity work much towards the righteous his dear children with what confidence can the rod rage whilst every stripe on the childe cutâ— the father to the heart Can the wicked insult in the day of Ephraims woe whilst God weeps and stands over him in his afflictions Is he not my deare
son since I spake against him my bowells are moved within me when God sendeth the wicked against his people their severity doth engage him soon to call them back and although the chastisement of his dearest children is the service of his own appointment yet the severity and cruelty thereof is a property of the envy provoking God to rescue his people and return his wrath against themselves Gods great quarrel against Babylon is her insoleney against Zion against whom he thus pleadeth I was wrath with my people I have polluted mine inheritance and given them into thine hand thou didst shew them no mercy upon the ancient hast thou very heavily laid the yoak Isai 47.6 So also when the Philistines prevaile against Israel they provoke God because they take vengeance with a despitefull heart to destroy it because of an old hatred in Ezec. 25.15 Gods jealousie for Jerusalem maketh him sore displeased with the heathen who help forward the affliction of his people when he was but a little angrie Zach. 1.15 If Edom do but insultingly behold his brothers affliction it provokes God to his own destruction Obadiah the whole prophesie doth proclaim it the envy enraged fury of the wicked against the godly strains them beyond Commission sheweth the malice hatred and enmity which is in their heart slighteth the God and hand by which they strike and stirreth up such sighs and groans fervent prayers and importunate supplications that God hearing cannot but arise to set the Righteous free from him that puffeth at him Psal 12.5 Let the wicked never lift up their horns nor in their prosperity trample on the Righteous though left to their power for they are still in their Fathers affection beloved as sons looked after as Jewels and wil appear objects of especiall favour and acceptance Let these considerations check and abate the insolency of the wicked Secondly this doctrine is usefull to the righteous seeing that the Godly and their holy exercise in evil times doth meet with such especiall acceptance from the Lord of Hosts Let the consideration hereof cheer and animate the godly in their lowest ebbe and greatest affliction to be lively in and affectionate towards acts of piety and true Religion Lift up your heads under all the pressures of prospering prophanesse let your tongues plead for God when all men speake stout words against him when piety is concluded vanity cleave close unto devotion whatever crosses befal you deal not falsly in Gods Covenant Remember no smart wild dissolve a solemn vow made to God if Jepthahs vow extend to his onely daughter and dearest darling he hath opened his mouth to the Lord and must not go back Let me say to the godly in the language of the Apostle be stedfast unmoveable always abounding in the work of the Lord forasmuch as ye know that your labour is not in vain in the Lord. 1 Cor. 15.58 Let your constancy to Gods Covenant cheerfulnesse in holy discharges and Colloquie each with other bee such as may bespeake you in Communion with God and comfortably apprehensive you are loved and looked after by the Lord of hosts when lowred upon laid aside by prophane men approve your selvs Jewels in holiness the splendor of a conversation as ever you would be found Jewels in honor and divine approbation shew your selves Sons ready to serve as ever you would be spared by a Father and the more men labour to write your names and services in the dust perform the service speak the language which may be recorded in Gods Register that he may hearken and hear and cause a book of Remembrance to be written before him when prosperity doth so much attend the prophane that it is a general conclusion it is in vain to serve God be so lively and lightsome in all acts of true devotion as may manifest you can serve God for nought and you are sensible of the acceptance of God under the the utmost discountenance of men to this end consider and have in your thoughts 1. Outward afflictions are consistent with and arguments of divine affection no condition should make us to mistake our Fathers affection when Satan and censorious spirits do inferre from the affliction wrath enmity and hatred from God and impiety wickednesse and hypocrisie in the Godly they reckon without their Host and do conclude most falsely inferring what their premises will not allow and must with Jobes friends do pennance and beg the prayers of their reproached friends if ever they obtain the pardon of this soul deadning errour we cannot indeed deny but that the very godly are surprised with this temptation and check their joyes and duties by misinterpretation of of outward dispensations of providâ—nce yet they in a composed spirit will convince themselves of a brutish apprehension of their present condition which made them draw such belluine conclusions how doth David befool himself for this very errour we have before shewed you that Gods common course of providence is no rule to know by it is no demonstration of Gods speciall frowns or favour the most wicked may be most successeful and the truly godly most afflicted if affliction and divine acceptance were inconsistent how came Abraham Gods friend to be the wandring stranger of the World Job that upright man in the East to be poor and miserable Job David Gods darling to be hunted like a Partridge Daniell zealous in devotion to be devoted to the Lyons den the only beloved son of God to be stricken and smitten of men and forsaken of his father the Israelites so forsaken to fall once again before Bejamin and the Elect of God to be strangers scattered thorow Pontus Galatia Cappadocia Asla and Bythinia have sober observers lived in any age and not seen the dearly beloved of Gods soul given into the hand of the enemie Shall any then read implacable indignation and eternall reprobation in any outward affliction No the Fathers pity boileth within him when he will not spare correcting for the childes roaring Gods love and affection is most rationally and religiously argued from our outward affliction and that if you consider it as chastisement or temptation of a Father Chastisement I have before noted is an Act of parentall care and pity for the brideling lust and purging away sin and so a fit and full argument of affection and Trialls of faith and patience do speak Gods high esteem of us for he will not that stumbling stones lie in the way of weak Saints If you were not chastened you were not children and if not tryed in the furnace you could not be boasted of as pure mettall God outvieth the Devill by disposing Job into distress and maketh Hell to see his service to God is not slavish but candid and ingenious serving God for nought so that passion and prejudice ignorance and unbelief must blind their eyes that see not a consistency between Gods affection and the Saints affliction nay argueth not the one from
the other 2. Gods favour and acceptance is the only acquiescency content of a gracious heart His study is to approve his heart to God not to men It is to him an easie matter to be judged of men for he expects his judgement from the Lord Godliness with content is his onely gain Let the men of the world have their corn and wine he only craveth the light of his countenance Let their bellies bee filled with Gods treasure so he can but keep a confidence of awaking in Gods likeness and seeing his face in righteousness he is satisfied Psal 17.14 15. What ever curb or check his outward condition puts upon him he keeps close to God and continueth in duty in the sence of divine favour and acceptance if his dearest relations befool him he matters not he will be yet more vile in playing the fool before God Let but God listen to his language all the world shall not silence him he will speak though all speak against him If fire and fagot sword or gibbet axes or Engins of torments lie in the way of his duty to God he with cheerfulness and courage passeth through all assured in himselfe of divine acceptance It is storied of the Landgrave of Hessia that enduring a long and tedious imprisonment with much cheerfulness and constancy being asked how hee could endure it professus est se sensisse divinas Martyrum consolationes he answered that he felt the comforts of the Martyrs the sence of Gods speciall acceptance made Geneva more delightfull to the noble Galleacius Caracciolus then the enjoyments of a Dukedome and honourable pleasure of the Emperours Court. Thirdly and lastly Obvious and open discrimination of the righteous from the wicked is and will be the effect of Gods favour and speciall acceptance in the course of Gods common providence the godly and wicked are mixed together there appeareth little or no difference it is with him that sweareth as with him that feareth an oath for all things com alike to all men only the pebbls being more in number do cover the pearles The oriency and lustre of them is abscured and they bear no note of excellency amongst men save their piety which maketh them the object of mens enmity and reproach they adhere indeed to God and his covenant and appear in their places for both though to the abhorrency of the wicked for that the proud are called happy they live slighted among men but seen unto and regarded by the Lord who is approaching as a swift witness against the wicked to plead the cause of himselfe and his people against the stout words and scornfull carriage of the prosperous prophane-Gods time is coming when his countenance cannot be hid his compassion must and will break out into the expressions of favour to his people his justice must be vindicated by making all the world to change their blasphemous tune he saith to the wicked ye shall returne and discern between the righteous and the wicked between him that serveth God and him that serveth him not when the wheel of providence hath run its round the children of God are taken from under the rod of correction then shall the horn of the wicked be broken and the horn of the righteous be exalted then shall the Lord pick up his Jewels and proclaim their dignity by the dispensations of his favour towards them that now the wicked shall see and say It is good to wait on the Lord It is not in vain to serve him The very worst of men shal wish they may call themselves by the name of Israel and shal now crie out verily there is a reward to the righteous Truly God is good to Israel When Dives in Hell seeth despised Lazarus in Abrahams bosome when the envious Jew shal see many come from the East and West sit down in the kingdom and themselves thrust out when the Goats and sheep are sundred shal not the favour of the Lord be obvious and the discrimination of the righteous be open be therefore contented Oh ye that fear the Lord comfort your selves by mutual colloquie and conference know that God hearkeneth heareth and his time of reward approacheth and then they that reproach and rage against the godly shall return and discern between him that serveth God and him that serveth him not FINIS