Prospering providences in this motive 2 World are scarcely consistent with true piety Holinesse will hardly be maintained under outward happinesse I do not say they are not at all consistent grace and greatnesse may center in the same subject and stand together for outward happinesse is a blessing though of the left hand and without it's specialty yet not many wise 1 Cor. 1.26 not many noble not many rich but ordinarily the weak and foolish things of this world God hath chosen Christ hath noted in it a difficultie unto natures impossibility A Camel may more easily pass thorow the eye of a needle then a rich man enter into the Kingdome of Heaven Ordinarily â—he rich in faith chosen by God are the poor of this World The Apostle requireth a great deal of caution and vigilancy in the rich men of this world prospering in their outward condition they must be charged often and with authority That they be not high minded nor trust in uncertain riches but in the living God that they do good and be rich in good works and ready to distribute 1 Tim. 6.17 18. And this not without great reason for they that desire to be rich fall into a temptation and a snare and many foolish and hurtful lusts that drown men in perdition v. 9. You have heard before that pride oppression injustice nay Atheisme and irreligion are too often the product of prospering providences The wicked flourish in all enjoyments and meet with no adversity Their Kine calve Bull genders their eyes stand out with fatnesse there is no bands in their death therefore pride compasseth their necks as a chain therefore they say unto God depart from us therefore they say God is altogether such a one as themselves How many Demas-like embrace the present world forsake the faith how many wil to eternity lament their prosperity freedome from sorrow like many a cockered child when brought to the Gallows curse parental indulgence which reprooved but never restrained their proprophanesse Shall we ever bee content with sins snares the worlds fetters are we not taught to pray lead us not into temptation must not every gracious soul desire neither poverty nor riches Prov. 30.8 lest being ful he deny God Difficile est ut presentibus bonis quis fruatur futuris ut hic ventrem illic mentem reficiat ut de deliciis ad delicias transeat ut in coelo in terra gloriosus appareat Beâ—u those men that can keep humble hearts under high enjoyments find an hard task Gregory the Great did always tremble when he read those words Son remember in thy life time thou receivedst thy good things for said Bernard It is exceeding hard to enjoy good here and hereafter to passe from pleasure to pleasure to be both glorious in earth and heaven the very wicked tremble when they observe the prophane attemps to which they are pricked in their pospering providences Pope Adrian the sixth said nothing more unhappy in the world ever befell him then having been the head of the Church Monarch of the Christian Common-wealth and Pope Pius the fifth said When I first entered into Orders I had some hope of my salvatoin when I became a Cardinall I doubted when Pope I despaired of it Earth is no mean hinderance to Heaven or the world an enemie to holinesse how many men in their low estates whilst servants have with Hazaell detested the thoughts of murther treason rebellion perfidie perjurie crueltie and mischief with an Is thy servant a dead Dog which act after when advanced and set up in the World they have acted with an high hand whilst outward blessings are not onely common to the wicked with the Godly but sad occasions and temptations unto 3d. motive sin let us never be contented with them But again Prospering providences are not continuing there is no certainty in any outward condition humane enjoyments are as changeable as the moon and turn like the motions of the wheel Adonibezecke who but lately had threescore Kings under his own Table with their thumbs and great toes cut off is shortly himselâ— the subject of the same oppression and scorn brave Belesarius the Roman General is shortly brought to his dato oboluâ—u Belesario to beg a half-penny Proud Bainzet that thunders against the whole world soon is brought to chatter in an Iron cage as a captive Riches take the wings of the morning and are gone how many times do we see the wicked flourisly like a green bay tree but suddenly cut down and gone boâ—h stâ—ck and branch the trâ—asures of the earth are obnoxiouâ— to rust and rape they are things seen and so temporall if we lived not in a changing age wherein our eyes see not strange and sudden Revolutions I might amplify the transiency of the things of the world but we must all witnesse man in his glittering glory to be but grasse that is soon withered Christians must always look for losses and stand ready to take joyfully the spoiling of their goods and therefore must it make it them diligent to know in themselves that they have a better and more enduring substance and whilst prospering providences are common temptations unto sin and of no continuance let uâ— never be contented with such a condition And that is the second instructiont The third followeth and that is Instruct 3 Fret not at the prosperity of the wicked let it be your care to look to look to your passions when most prospering providencs do attend the prophanest wretches the passions are the force of mens souls and will prove precipitate if not bridled by reason and Religious understanding there is nothing more naturally pro oâ—iâ—g to humane passions then the prosperity of the wickâ—d When we see it go well wiâ—h the worst oâ— men wee are not only enviâ—us at them but â—pt to be angry with God and at enmity with Godlinesse It is no great wonder to hear Coesar when vanquished by Pompey to conclude there was a a mist upon the eye of providence when David in a little distresse could bruitishly conclude God hath forgotten to be gracious and will be merciful no more and shall we think it strange that the wicked cry out It is in vain to serve or to keep his statutes and to walk mournfully before him Psal 77. â— 9 when even the godly themselves are ready to resolve they have in vain washed their hands in innocency and cleansed their hearts the successe of the wicked is and ever hath been the stumbling stone of the Godly against this they have spurned Psal 73. on it they have fallen and bin by it fearfully wounded David in a discontent is ready to determine against piety and Jeremiah cannot but plead with God and that in passion Jer. 12.1 2 3 4. And so also Habakkuck but David having recovered himselfe strengthneth his brethren and to that end hath penned that eminently usefull 37 Psal to be
succeeding in their guilded impiety do by doctrine practice direct you to self constitution in Church way decline it depend upon Gods publick ministery in disposing of you untill you can make corporations without Civill think not to make Churches without Religious and divine sanction 2. Private Christians may not under the colour of holy conference consecrate things or Persons unto God self constitution must needs produce sinfull consecrations for no body politick can be preserved or Resolved into order and any capacity of acting without Officers and therefore the Congregationallists in plain the Independents who make self aggregation the form of Church constitution give not only power to men unordained not consecrated to come nigh unto God in the most holy and publick of administrations but make that self-collected body the subject of the keyes and Receptacle of all Church power from and by whom the administrators of Gods ordinances must be appointed and ordained and thus their leaders having resolved themselves members of such a society Receive from that society a ministery but beloved do you consider consecration of any thing or person unto God is an act of office and Authority none may come nigh to God in the administration of holy things but such who are thereunto consecrated this God hath made manifest by the Perez-Vzzah made in Israel for Vzzahs putting forth a common hand to stay Gods holy Arke when tottering and Ready to fall the desire to support Reâ—igion in danger to fall will not defend this impiety and by the leprosie of King Vzziah for presuming to meddle with the Priests function and by the censers of Corah and his company beâ—ten into plates and made Monuments of memoriall that no unconsecrated persons meddle with the holy things of God nor can it in Reason be thought that the ministry should lie common to be taken up by any hand and at pleasure for that it is an office and function place and particular order in the Church of God charged with speciall service appointed to a proper end prepared unto by speciall qualities and indowed wiâ—h speciall priviledges men will not let civill offices lie common who contend to lay open holy functions and so dissolve all order in the Church as none but holy persons may come nigh to God so nothing unhallowed must be presented unto God as a part of his worship if the sons of Aaron pressed into Gods presence with any prophane and unhallowed thing they should perish none but holy fire must burn on Gods altar common Elements as water in baptisme and bread and wine in the Lords supper must be consecrated before they become acts of worship and seals of Gods covenant It is blasphemy and prophanesse to make every table the Lords table and common use of creatures bread or wine the commemoration of Christ his death and sufferings the most sinfull Schismatiques will confess consecration of things and persons necessary and you must know that this is not the work of every no not of any private hand men cannot communicate what they have not received nor stamp peculiarity on others who never had it stamped on themselves It is Gods standing Law that the Priests sons of Aaron consecrated themselvs do consecrate things and persons that shall come nigh to God and therefore it is Israels Horrid impiety in their defection from the house of David and altar of God that whosoevor would might bring a bullock and consecrate himself a Priest unto the Lord nor is the liberty greater under the Gospel for it is the method and order of Christ that the office of the Gospell ministery be transmitted unto faithfull men by the solemn ordination of men themselves ordained to that sacred function we deny not the priviledge of election to be the peoples but the power of ordination abides in officers It is plain that in the Church constituted by Gospell ministery at Jerusalem charge of election is given by and power of consecration Reserved to the officers of Jesus Christ Chuse you out men whom we may appoint and those who act any thing in Christ or his Ministers name without their Authority may expect to be corrected by the Devil himself as were those Exorcists in Acts 19.13 14 15 v. Paul we know and Jesus we know but whence are ye whilest therefore you confer as brethren take heed you consecrate not as officers Remember you may be holy in your kind to your God but not have a power to make other men or things holy to the Lord make not your selves a Church make not your own ministers or Sacraments 3. Private men may not communicate ordinances to the Church in the name and stead of Jesus Christ when you are in your conferences used to speak take heed you presume not to preach whilst you play the men in ministring counsell nay good men in ministring holy instruction and Religious admonition do not so manage it as to presume in your selves or proclaim to others you are more then private brethren even publick â—fficers the Embassadors of Jesus Christ to this end you must take heed that your administrations be not to the Church of Christ nor in the name or stead of Christ these two are boundaries of ministeriall instructions which may not be broken in upon by private men without palpable presumption and prophannesse we shall willingly allow Christians their liberty as Parents and masters of families to speak instruction to their children and families private and particular brethren to exhort admonish and Rebuke in their friendly societies Generalls to make their orations and that like Christians to their Armies and Tutors to Read divinity Lectures to their Pupills in the Universities but let their abilities be never so great we must barre them out o the Church here they must be hearers not speakers the Church is onely the object of ministeriall instruction when men presume to speak in and to the Church of Christ they pâ—esse upon the function of Gospell ministry and make themselves Prophets unto the Lord for all Agents in the Church appear as officers and are on that account to be Received Reverenced heard and obeyed so that their feet that thus bring glad tidings must be beautifull unto the hearers unto prophesying which hath believers for its object mission is essentiall sending of the preacher is one ground of faith in the hearer how therefore can he preach exept he be sent and as we barre private men from speaking to the Church as their object so also from speaking in the name and stead of Jesus Christ the instructions admonitions Rebukes and exhortations of private men must be in amity not authority as friends distinguished dignified by their Relations not deputed by Jesus Christ or invested with his authority only Ministers are the Lords Emabassadors beseeching us in Christ stead as if he himselfe did beseech us to be reconciled to them it is indeed given in charge and to them only to teach and command and in
teaching 1 Tim. 1â— 11 to exhort and rebuke with all authority Titus 2.15 as being over the Church of God Whilst the ministers of the gospell do require credence and obedience to what they declare not only because true and good but because spoken with authority in the name by the Embassie of Jesus Christ private Christians must know that the onely weight and strength of their instructions lye in the turth and goodnesse with some civill and naturall circumstances thereof and the refusall of them may charge the guilt of despising good counsell and disregarding friends but not disobedience unto God and Jesus Christ to your shame it may be spoken that many youngsters adjoyn themselves to your private societies as expectants of the publick ministery and having inured their tongue in your conference to talk of the things of God do with much confidence impose on you their discourses in the name and authority of Jesus Christ and at length uncalled and unqualified presume to step into the pulpit and speak unto the Church of God as if your conferences were no other then nurseries of pride and vanity I would such as thus presume to prophesie would but seriously ponder that which was certainly spoken in reference to gospell times by the Prophet Zach. 13.5 And the Prophet shall be ashamed every one of his vision and shall no more wear a rough garment to deceive but hee shall say I am no Prophet I am an husband man men taught me to keep cattle from my youth Their faith can be but poorly edified which is fed with a phantastique and imaginary ministry and followed with the curse of God because they have run and I have not sent them they shall not profit this people Jer. 23.32 Whilst you give good counsell do not cheat men of their salvation by giving it with the assurance and authority you never received 4. Private Christians cannot under pretence of conferense cast out of the Church excommunication is the highest act of authority in the Church of Christ and however it hath been highly asserted and hotly contended for it yet remains to be proved that the people or body of the Church are the subject of the keys the Savoy conclusions are neither Scripture nor Church Canons nor are they enforced with the least Scripture argument or answer to what on the contrary hath been objected be not magisterially imposed upon by men of no power lock not your selvs under an implicite faith of what some pretenders to piety professe to believe consult Reason and Religion and you shal find popular power unto Church censure repugnant unto both casting out of the Church is an act judicial and that cannot be done by all they must be Rulers and judges that do execute it if this be the whole Church where are the ruled and to be judged when the incestuous person was cast out of the Church at Corinth it was done in the name of Jesus Christ by many and as the word signifieth principal ones nay by those who judged such as were within not by all the assemblies or any private persons I denie you not the liberty of debarring from your friendly societies I believe a strang and discountenancing carriage towards every brother which walks disorderly to be a duty but for private men to deliver any over to Satan is a grand impiety 5. Private men may not in private conferences cancell the condemnation of the Church or conscience the same authority which doth bind must loose they who shut must open absolution is an act undoubtedly ministeriall and Ecclesiastick the Officers of the Church can onely acquit convicted guilt private Christians must confesse their sins each to other to provoke pitty and prayer but not to procure a pardon further then the offence concerns themselves they may comfortably argue and expostulate each with other the hopes of pardon unto the quieting of the anxious conscience but he must be a minister who doth in the name of the Lord pronounce pardon and in the name of the Lord ministerially though not Judicially cancell conscience and quiet the guilty by assuring Remission of sin upon true Repentance It was unto Ministers that Jesus said whose sins you Remit shall be Remitted and it is by them therefore this ground of faith and foundation of hope be must said as private men have not authority to capitulate so they have none to conclude peace between God and the soul the many that punished did pardon the incestuous Person and that in the name of Christ and therefore with authority to apply Gods poomises and require an acquiescency of soul is positive prophanesse 6. Private Christians may not conclude orders and decrees which shall binde the Church All acts of discipline are attendant on the keyes of the Church such as wear them have the onely power of prescription of things Religious Rites and matters of decency and order in the Church of God Legislation is the height of authority they that consult and conclude for to binde the Church and require subjection must be well commissionated Church counsels I doubt not may send a broad their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined decrees Acts 16. â— and conscientious obedience must be yielded to them but for private Christians to prescribe unto the Church of God cannot but be high presumption and prophanesse However you conclude prudentiall Rules to preserve the peace and order of your private amicable societies let them never be imposed on others or prescribed to the Church but know subjection is your station in Gods Church and Legislation above your Reach 7. Private Christians may not commend a blessing to the Churâ—h in the name and authority of Jesus Christ we deny not the power of parents blessing their children by prayer and parentall option as did the Patriarchs and Laban to Iacobs children or friends blessing one another by salutation and serious supplication as Jacob at his comming in going out blessed Pharaoh to be common to all the people of God and to be done by private men but ministeriall blessing by pronuntiation thereof in the name of the Lord unto the Church is an act of worship to God and argument of faith to his people and therefore must be done by authority and belongs onely to his Embassadours and commission Officers the Tribe of Levi is separated in Israell to stand before the Lord and Minister unto him and to blesse his name Deut. 10.8 They must and they onely must blesse in the name of the Lord for they are chosen to this very purpose Deut. 21.5 That your private conferences begin and end with prayer is commendable but that your society break up with a formall and pronounced blessing in the name of the Lord is to be condemned very prudent was the practise of the Church when men unordained and onely expectants of the ministry did for probation sake preach were barred from pronouncing the blessing and thereby made known to the people
not yet to have been consecrated to this holy function Thus then Christians I have plainly prescribed and let you see what is your priviledge and what will prove your dammage wherein you as private members and particular joynts may duely make a supply unto the edification of the whole body of Christ and wherein you may be dangerously prejudiciall to the Church and destructive to your own souls all holy duties are to be managed with feare but especially those which are occasionall and at humane liberty wherein without vigilancy and great care we shall be transported by Satans temptation and our own corruption whilst we are tickled with a desire to distribute what we have Received and quickened by the sence of duty to communicate gifts and graces by exhortation rebuke â—nd admonitions we are too Ready Rashly to manage it not Regarding the place wherein we stand and the method and order whereby we must be serviceable to the edification of the Church but break all bounds and presume to turn preachers and assume to our selves all ministerial power and authority pressing on all the acts thereof constiâ—uting Churches consecrating things and persons communicating to the Church in the name and stead of Christ casting out of the Church cancelling conscience concluding orders for the Church commending Gods blessing to the Church I would our sinfull age were not a sad comment on the exorbitancies of Religious conference You take it ill if your priviledge be not asserted in its latitude but think much to be confined to your places as you would not have your Ministers discountenaÌ„ce your conferences drive them not into a sinfull extent avoide the evil that your nature gathereth from them for Gods own occasionall institutions are to be Removed for the prevention of a greater evil as was the brazen Serpent to prevent Idolatry Christian liberty must be restrained when it giveth occasion to Schifme Rebellion and Impiety know therefore that the Church will never be edified by your doing acts of edification out of your sphere and without authority keep at an equall distance from acts of prophanenesse and acts of piety not belonging to your places It is all one in divine acceptance to omit and overact a duty not to serve him and not to serve him in our stations for however men deem he is a God and God of order and order the beauty of his holiness must shine more brightly in the Church then in the world Now that I have bounded your liberty in holy conference by fit cautions I shall direct your duty unto the right discharge of it that it may be honourable to religion profitable to the Church and comfortable to your own souls The directions I shall suggest are three Propound unto your selves Right Direct 1 matter whereof to confer each with other all things Revealed and known may be matters of discourse unto men but all discourse befits not Christian men I need not tell you that Rude Ribald language foolish jestings vile calumniations and contrivancies of prophanenesse and wickednesse are Repugnant to and unfit for humane discourse It is a shame the Tongue mans glory should ever be stained with such language how much more is the contrariety thereof to holinesse and Christianity this may be the language of the prospering prophane men which must provoke our speaking one to another by way of complaint that men should be so wicked but must not be once named among you as becometh Saints The affairs of the world and concernments of our temporall and present estate are matter of Colloquie fit for humane society and may in all commerce be lawfully conferred of by Christian souls sanctity doth not make us cease to be men if we will not confer of the things of the world we must go out of the world but but yet these things fall into Christians discourse as men not as Saints and common prudence will guide in the exercise thereof The conference which we have under coÌ„sideration is Godly speciall belonging to Saints stirred up by the stout words of the wicked and successe of sin springing from the fear of God and thoughts of his name therefore the matter propounded to it must be holy and Religious like the language of the vertuous woman your mouths must be opened with wisdome and the law of kindness be upon your tongue Prov. 31.26 So the matter must be generally good even the word of God which must dwell plentifully in us in all wisedome unto teaching and admonishing one another Col. 3 16. Our discourse must be such matter as is savoury seasoned with salt administring grace and edification to the hearers Col. 4.6 No corrupt communication must come out of your mouths but that which is good Eph. 4.29 Good men must like housholders bring out in holy conference things new old but always such as may witnesse them to be Scribes instructed to the Kingdome of Heaven Mat. 13.5 So that in general the â—ind of God word of truth doctrine of the gospell must be propounded as the matter of your conference but more specially propound not to your ordinarie coâ—ference 1. Jewish fables and genealogies or vain jangling notions frivolous matters which minister questions rather then godly edifying in the faith 1 Tim 1.5 fables because frivolous not because false as Calvin â—otes on the text many genealogies and other criticismes are recorded in the Scripture as necessary appendants on the things written which in themselves are not proper matter for conference because unprofitable and the debate of them will be but a laborious loss of time a task not worthy the toil like an Olive or Date stone hard to crack or cleave and affording no kernell when divided holy conference must be employed so that it should not fail of it's end or hinder union and therefore we must see we never make that the matter of it which may genderst rise occasion snarling administer questions but afford no instruction or edification Suetonius tells us that the curious canvasing of the genealogie of Priamus to find out the Pedigree of Aiax and Achilles was ridiculous to all sober men if frivolous things must not be the matter of humane much lesse may they be the matter of Christian debates 2. Conferre not of curious and nice critical cases of concâ—ence Râ—m 14.1 We are required to recâ—ive such as are weak in the faith but not to doubtfull disputations that is criticall debates concerning Christian liberty which indeed stirre up scrupulosity but do not edifie the weak will by scrupulosity of conscience be discouraged in the ways of piety let them not therefore be in your conferences perplexed with such enquiries doubts are soon started and easily raised but not so soon resolved it is sad when soul tormenting scrupulosity becomes the effect of Christian society 3. Conferre not controverted matters of discipline and order in the Chrrch the things of salvation may be enjoyed in the Church where discipline is much wanting and
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
the Heathen Poets have long since sung Marmoreo Licinus tumulo jacet Cato parvo Pompeius nullo quis putat esse Deos. Cato is contemn'd Pompey to shame exposed Whilst base Licinus in Marble lyeth enclosed And have not their Orators left us that maxim on observation of wicked mens prospering Foelix impietas virtus dicitur Prosperity makes Vice be deemed Virtue Do not their Histories acquaint us with the happy gales whâ—ch attended the sacriledge of Dionysius making him say the Gods loved sacriledge he successe of Coesar against Pompey making him to question the very deity and the never crossed estate of the Tyrant Polycrates who of purpose to fall under a crosse cast his Ring into the Sea and received it in the fish that was served up at his table Of the successe of Anthony over famous Brutus constraining him to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtue is of no value let Fortune be adored by my posterity And Nero his high prosperity that made it treason in the famous Senator Thraseus not to flatter him What shall we tell you of Seneca's writings of providence occasioned by wicked mens prosperity And Salvians treatise of Gods government of the World in righteousnesse on the like occasion Or shall I mention to you Basils stumbling at the successe and prosperity of the blasphemous Arrians Or of the flourishing estate of the Turks those vowed enemies of Christianity I might swell a volume with instances of this nature but must not our own observation witnesse it to us may not we in our age run and read the prospering providences of the most prophane have not we seen men of errour ignorance perjury perfidie and hypocrisie who supplant government subvert foundation dethrone Princes usurpe authority invade Nations imbrew their hands in blood trample on the Church lay it wast blaspheme ordinances expose Ministry to contempt violate all sacred obligations falsifie all solemn professions advancâ— and establish themselves by all acts of cruelty couzenage dissimulation and perjury and passe to the grave in the height of honour And can we otherwise conclude then that wee call the proud happy and they that work wickednesse are set up and they that tempt God are even delivered Whilst it is thus we have cause to be serious in Seneca's question Cur bene malis why should prospering providences attend the prophanest wretches whence is their success how comes it to pass that they who thus provoke God scape Scot-free here then I shal shew you that prospering providences do on some weighty grounds and reasons attend the prophanest wretches viz. the 1. Providence of God in its common course and method doth dispose 2 Patience of God doth require 3. Punishment and probation of the Saints necessitate 4. Provoked Justice doth enforce prosperity to attend the prophaneest These Reasons let us particularly and seriously consider and they will convince us that there is good ground for prophane mens prosperity and first of the first Providence in it's Common Reason 1 course and method doth dispose prospering providence to attend the prophanenest wretches the World created is preserved ordered and disposed by divine providence he that made the World settleth it in a series and regular course and method though God do exercise a speciall care over his own Children his eyes running to and fro 2 Chron. 29.9 that he may shew himselfe strong for the good of the upright in heart Yet he sleights not the World but ordereth all the affairs thereof according to the purpose of his own will and that in a settled course and prescribed method His eyes behold the evill and the good Prov. 15.3 Nothing falls out but at his appointment and in the course and order of his appointment he disposeth all things to their end with all causes means occasions method or obstructions thereunto belonging No conservation or condition befalls the whole creation but runs in the channell of common providence fortune is a foolery and chance a meer cheat for nothing in the world is really though to our sence it be accidentall and fortuitous but all things come to passe by the Regular motion of providence which frequently brings under the Godly and lifts up the prophane and there are in this Chariot of Providence four wheels carrying forth and regularly disposing the prosperity of the worst of men viz. 1. Divine power and soveraignty 2. Distribution of Gods goodness to his Creatures 3. Divine method and order 4. And due Reservation of the wicked to the day of vengeance The first wheel of peovid The prosperity of the prophane is disposed by the providence of God unto the demonstration of his power and soveraignity God doth whatsoever he wil and who shall say unto him what dost thou the whole course of providence is a comment on God his independencie and absolute dominion and usually Runneth Counter to mens castings and contrivances apprehensions and expectations so as that God may manifest his thoughts are not mans thoughts 1 Sam. 16.6 7 8 9.10 Samuels sight may soon suggest Eliab for his high stature and lively aspect to be the anointed of the Lord before him but the Soveraignity of God wil set up David the most unlikely of the family of Jesse and so witnesseth that God seeth not as man seeth no outward enjoyments must depend on humane acquirements therefore all things come alike unto all men There is one event to the righteous and the wicked to the Good to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner he that sweareth as he that feareth an oath Eccles 9.2 Though the favour of the Lord be to the Righteous and his good will to them that fear him yet sanctity is no peg to stop his wheel of providence Grace must not divert the demonstrations of his soveraignity no man receiveth any thing by desert and merit in common much lesse in speciall good things but the very best are tenants at wil fed by the Commons of Gods determination The soveraignity of God will triumph over the seeming merit of sanctity as well as the probable procurements of nature and therefore the Race is not to the swift nor the Battle to the strong neither yet bread to the Wise nor riches to men of understanding Eccl. 9.11 Benjamin with their 26000 once and again overcame Israels 400000 and destroy 40000 to demonstrate that battle is not to the strong It is the wonder of the World to see fools flourish the weak to prevail whilst the strong are foyled and the wise in want not considering that the acquirements of art nature cannot alter the course of common providence Promotion comes not from the East nor from the West nor from the South but God sitteth as the Judge he putteth one down and setteth another in the room psal 75.6 7. When the heathen do observe Agathocles the Son of a Potter to become King
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
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
great Articles of Christian faith Rom. 1.11 and Pauls Errand to Rome was to conferre of the doctrine of faith and see his Romans therein established and Schisme tending to an Apostacy from the faith must stirr up the Saints that keep the Union of the Church to hold the Communion of it by Edifying one another in their most holy faith so that it is not to be thought that men must live by an implicit faith to Receive what ever is magisterially imposed or be censured for maintaining a modest and humble debate and expostulation or conference about the fundamentall points and doctrines of faith and of salvation These things Christians you must know do belong to ministers as members of the Church and partakers of the same precious faith with your selves not as they are Ministers and Officers of and in the Church employed about peculiar service which other may not undertake to manage and although some of these are actions to be performed ministerially such as is Rebuking exhorting and the like yet they have adjuncts peculiar and an especial form no they become ministeriall and must not be medled withall by private men but in the matter and substance of them they lie common to believers members of Gods Church Christian brethren so far would I be from coÌ„demning that I would encourage and in the name of the Lord command you to maintain your society and make conscience of holy conference and therein of praying together conâ—â—ssing your sins one to another admonishing exhorting one another and doing all the acts of Communion wherein were the people of God more conversant piety would bee preserved and increased I have shewed you how far you may go in holy conference and hitherto not I but the Word of God will allow justifie you but be so prudent as to keep within your borders and take heed you do not break your bâ—unds I shall therefore in the next place propose those edifying acts which private Christians in their conferences are to apt to be medling withal whilst indeed they are holy more holy than the ordinary and common acts of sanctity and must not be meddled withall by every common hand although a believer nay a believer eminent for parts and piety and they are likewise seven which I do in the name of Christ adjure you to consider and avoid as out of your sphere and they are these viz. Private Christians may not constitute Churches constitution of Churches is an eminent act of authority and cannot be affected by any private hand I well know it hath of late been the principle and practice of many pretenders unto piety in their conferences which were at first private to constitute Churches the independent notions are that seven or eight fewer or more believers conjoyning themselvs into a Church are thereby constituted and therefore in the gathering of their Churches their Ministers have shamefully renounced the ministry and sinfully disowning the authority of Jesus Christ which thâ—y eâ—joyed resolve themselves into a private capacity as members and so by the Church gathered received the Ministery and indeed out of this corruption of holy conference have risen most of our gathered Churches among us which way of Church constitution is irrationall and Irreligious Irrational because no politicall body can constitute it self doth not civill pollicy call it a combination and conspiracy where men embodie themselves without publick authority who will suffer them to enjoy the priviledge or be subject to their Rules and orders as a corporation who Receive not their Charter from nor are constituted by publick Authority Is not the Church a body politique and every particular congregation parts of the Church Catholique and how then shall they constitute themselves Is there any thing true and good in nature and contradicted in Scripture is God a God of order in the world and of confusion in his Church is the Authority of the magistrate essentiall to the constitution of any corporation and company in any Town or City and shall men of Religion embody and give a Church form unto themselves shalâ— simple consent be the Ratio formalis of a civill conspiracy and Religious constitution not onely is it irrational but irreligious without the least colour of Authority or countenance of Scripture I shall not be afraid to challenge all the congregationallists to produce any commission from Jesus Christ by either precepts or president of self constitution of the Church I finde indeed a Commâ—ssion to go and Disciple the Nations and by baptisme to constitute them Churches of Jesus Christ but none dare presume to say this was given to private persons nor is it to constitute themselves unto a Church if there be other commission in the book of God let it be produced as there is no precept so we finde no pattern of a self constituted Church we Read of the Church at Rome Corinth Galatia Ephesus but which of them were of their own constitution had not every of them the Lord Jesus for their foundation and some of the Apostles for their founder in the name and Authority of Jesus Christ did not Christ institute the office of the minister before he did constitute the Church in the world and sent forth ministers to Gather in the elect and to constitute and confirm Churhes so that the ministery is before the Church and for the Church essentiall unto its constituton To Act without a commission and warrant from Christ is no lesse then superstition and presumption but to invert Christ his order and to neglect his method and Authority is high prophanesse to constitute a Church without commission is to build in the sand without any confidence of Protection or preservation to make the ministery to arise out of the Church is to make it the ministry of the Church not of Jesus Christ indeed I read of two self constituted Churches in the Scripture but they were both disowned by God and good men the one was the Church gathered by Corah his company with a cry of sanctity all the Lords people were holy they indeed flung off the ministry of Gods appointment but I need not tell you how good men flew from their tents and how God flunge this Church alive into the earth take heed you perish not in the gain saying of Corah the other was the ten Tribes who casting off the house of David did also cast off the ministry of God and constituted themselves a Church and so consecrated to themselves Priests oâ— the lowest of the people but the Priests of God and those who did fear the Lord throughout Israel packed from among them and they went to Jerusalem and continued in the Church constituted by God and not onely did good men but God himself cast off this self-constituted Church have a care you walk not in the way of Jeroboam Let not your private society and conferences become the Colledge of the Prophets or Rather conspiracies of Schisme however men seemingly holy and
his Embassadors speaking to the whole Assembly it becomes not private Members to be speaking one to another the Lords day is designed of God himself unto duties of Religion publick domestick and personall and acts of society must be occasionall It is great folly nay grosse prophanenesse to spend the time of Church edification and instruction in private colloquie I would we had not known some good men guilty of it do not many among us get into a private house and employ themselves in holy conference unto the negleâ—â— nay at length the contempt of publick ordinances or must we fix for holy conference the time which is our families that is to say the feason of our particular calling in which we ought to labour unto the subsistance of our selves and family when poor men leave their trades and spend much time in the society of the Saints and holy conference but leave their families in want their affections to holinesse may be commended but their indiscretion is to be blamed no exercise of holinesse which is private and occasionall must hinder our particular callings when God teacheth we need not teach one another and when hardship hinders speciall acts of holy society it is not required at our hands 8. Nor must you manage your conference with more caution in reference to time then to the Place all places are in point of holinesse alike but not so in point of prudence â—he people of God may occasionally conferre in any place and so in the Church as well as an house but when by mutuall consent you make conference a fixed duty you must in prudence avoide the Church for private duties do not become publick places the Church is a place purposely prepared and preserved for publick Assembly and administrations of the Church and therefore bears its name Church as the notation of its nature and by long and uninterrupted custome and practice of all Christian ages and nations all holy exercises in these publick places have the Church for their object and presuppose ministeriall authority for their form avoid therefore these places as you would avoid all enchroachments on the holy function of the ministry and the appearances thereof 3. Nor must we have more care in reference to the time and place then the manner of holy conference let us us not instead of conference make set and formal discourses after the manner of ministeriall instruction I have come into some private societies who have assembled to confer and heard one man preach to the rest rather then conferre with them and I have indeed sadly observed that society to be a nursery of presumption to the ministry I do not say that private Christians are prohibited from inferring doctrines from Scriptures and enforcing them with reasons and application I doubt not but masters may thus do in and to their families and tutors in the university to their pupils each according to their capacity but for private Christians in any fixed friendly society thus to do is in my eye without the least of warrant for they want not only the ministeriall but parentall and magisterial authority which should award such a kind of instruction I do believe the propheticall priveledge of a believer is prescribed and limited to those whom nature hath put in subjection to him and will not nay must not be extended to his Peeres brethren moreover they in so doing destroy the duty to which they pretend for their work should be to conferre by colloquy to communicate each to other their businesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutual debate expostulation colloquie each speaking to other answering one another when speak in order proposing their doubts urging their objections imparting their thoughts and so communicating one unto another which is clearly destroyed where one only is the speaker all the rest are hearers should a stranger come into such an assembly and observe that one instruct the others and that withall magisteriall nay ministeriall circumstances could he call this a conference or would he not rather conclude it a preaching to the Church 4. Prudence must direct us unto order in our conference as wel as care in respect of time place and manner confusion is incident to and must be carefully set against by all society when the godly meet to conferre they must be orderly in the matter of their conference laying the foundation before they rear the superstructure acquainting themselves with Rudiments and principles before they enquire into higher matters of faith there are many things in Religion which men whilst weak in or ignorant of principles are not able to bear first conferre of matters essentiall to saith and then go forward debate the duties before the dignities of a believer the high flown Saints of our age can conferre of nothing but their priviledges and high enjoyments of God Christ and the spirit and so nourish pride and fancy but not faith and as you must be orderly in the matter debating what may profit more then what may pleas so also you must be in the manner speaking one unto another and one after another suiting an answer proper for the thing propounded not speaking all at once unto confusion and distraction whatever coms first into your mouth without any care of it's pertinencie to the thing discoursed Having then associated each with other and made your holy conference a dutie in it self occasionall and transient to be fixed manage it withall wisdome in respect of time place manner and order for by the miscarriage of these you do expose your selvs and exercise unto scandall and just censures giving way to the Devill in a little you lay your selves open to temptation conference in the time place and manner of gospell ministry is but a praeludium to the prophane contempt and presumptuous undertaking that holy function give me leave to enforce this direction with a sad example of the sinfull issue of the imprudent management of holy conference which hath fallen within my own time and knowledge which proved the prologue of apostacy from the Church and Covenant of God unto the men that used it In Audly parish in the County of Stafford lived many eminent professors of Religion with whom I have had sweet Communion and taken sweet counsell many times many of them were men of eminent parts unto prayer and conference in which they were very conversant in processe of time they fell under a very weak dul ministrie which gave them occasion to be more frequent in their conference each with other and especially on the Lords day pretending by themselvs to make up the defects of the ministry which was over them untill at length they fixed their conference on one day in the week and sometimes on the Lords day to be held in the publick place or Church and did cal unto it by the tolling of the bell one of them more apt then the rest spake unto the rest of which miscarriage in a private duty