Quaerela Piorum OR, Godly conference, the exer­cise o [...] [...] godly, in the [...]imes o [...] pros­pering p [...]ophane [...]esse. The second part of the di [...]course, on [...]al. 3.15, 16, 17. First preached at Butolphs Algate, Lon­don, an [...] afterwards co [...]tracted, and delivered in Peters Church, West-Chester, one Lords day 17. July, 1659. in afte [...] noon.

I Have heretofore presented this Text to your consideration, and divided it into three general poin [...]s.

The estate of the wicked. Now we call the proud happy. ver. 15.

The exercise of the godly: Then they that feared the Lord spake often &c. ver. 6.

The event of both, The Lord harkened. &c.

Have done with the First of these; and therein shewed the estate of the wicked, now wee call the proud happy, &c. Where­by [Page 120] you understand that most prso­pering providences do frequently attend the prophanest wretchet.

The next thing to be conside­red, is the holy exercise of the god­ly in such prosperous prophane time. They are men of activity and must be employed; they fit not still when all the World are stir­ring; nay they are Godly men fearing the Lord; and following providence unto the duties there­by dictated, they must carry like selves in these sinfull successefull times; and how is that? Is it to saile with the wind? Row with the tide? Follow the the multi­tued to doe evill? and by the suc­cesse of sin, prosperity of pro­phanenesse; to be swayed in their judgment to threw off a course of godlinesse? renounce the truth? and recede from religion? to re­solve with the proud now called happy, that it in vaine to serve [Page 121] God & it is no profit to walk mourn fully before him all the day long? Oh, no? this is not the carriage of the godly, they read no such les­son in all God's providence; they dare not make any such inference fro [...] the premises of prospering prophanenesse: they easily assent unto Jobs proposition, Job. 12.6. The Taber­nacle of robbers do prosper, and they are in safety that provoke God, whome God hath enriched with his hand, Job. 15.4. but yet they withstand the inference of Eliphaz, thou re­strainest prayer before God, and conclude with David, Ii is good for us to draw neer to G [...]d: Whilst they see men succeede in sin, Psalm 3.28 and therefore set their mouthes a­gainst heaven, and speak stout words against God, they as men sollicitous for their own estab­lishment in piety under so strong temptations, and studious of the support of others; that God and [Page 122] godly­nesse may not want witnesses in the worst of times, speak often one unto another.

These words are rendered by Montanus, tunc vastati sunt timen­ [...]es domi­num. Then they that feared the Lord were wasted [...]nd destroyed, (Scil.) by the impious Atheists who prevailed and invaded them; the proud who were cal­led happie, and bent their vio­lence against them, and the word which is here used, is indeed used to signifie divastation and de­struction: Thus in 2 Cron. 22.10. Psal. 2.5. But in this place it can in no wise be so understood, it be­ing here used by the holy Ghost, to expresse the exercise, not the e­state of the godly in such sinfull prosperous times & therefore is by all other expositors, & in all other versions expressed as in our English Translation, Then they that feared the Lord spake often one to another and the cohaerence of the Text [Page 123] must needs [...]eade us to this sence of the words.

The words might (should we insist on them) be devided into these three parts.

1. A religious act or exercise they spake often one to another.

2. The subjects of this act or exercise, not every man, but some under speciall qualification, they that feared the Lord.

3. The season of this act and exercise, and that not only when religion prospered, and was plead­ed for: but then when men could speake agains [...] God, and the proud were called happie, &c

Each of these parts would afford as a very profitable observation or point of Doctrine, as from the time and season when these that feared God did thus speak one un­to another: Then, when men spak stout words, against God: And scornfully against godlinesse, [Page 124] and said it was vanity; when none fared so well as the worst; when prophanenesse was the only pas­sage to preferment, the most gracelesse appeared greatest, then, when if men wou [...]d serve God they must serve him for nought: we cannot but observe.

Obser. Prospering prophaneness is good mens provocation to pietie.

Succesuful sin is the Saints season of zeal in acts of piety; they are best in the worst times, most wary to walk with God when all men war against him; to cleave to Christ. when all forsake him: to adhere to holinesse, when nothing but hardship attends it: to appear a­gainst prophanenesse, when all men appeare in it, and make ad­vantage by it: to serve God when men crie generally it is vaine to serve God, and abstaine from impiety, when only they who worke wickednesse are set up: they [Page 125] are awed by a divine command, not acted by the current of provi­dence, or course of the world: however the proude are called hap­pie, and they that tempt God are e­ven delivered: they dare not fal­low the multitde to do evill: But with Noah by faith build the Arke, however derided by a prodhane world, and with Lot, do grieve for, and complaine of the abomi­nations of Sodom, though the men abhor and seeke to destroy him: 1 King. 32.13. with Michaiah, they They will speak the mind of God, though 400. Pro­phets speak the mind of the King: with Antipas, suffer martyrdome and the Church of Pergamus hold fast the name of Christ, Rev. 2.13. and deny not the faith, when Satan his seate is set among them: With Atha­nasius will conclude, for the faith when the whole Empire is Arri­an, and with Luther, enforce re­formation, when Pope, Bishops, Em­peror, [Page 127] and Kings are against him: Thus they approve the sincerity of grace, and uprightnesse of their hearts, by standing in a storme, abiding the utmost influence of temptation and serving God for naught, Jam. 1.5. leaving all outward com­forts for a naked Christ and his Crosse: Animate their weak bre­theren, Phil 1.14. by their confidence for, and constancie in the waves of God, under so sharpe conflicts, and sad discouragements as they meet withall: Answere, the expectation of God, who disposeth them into trouble, for the tryall of their faith; and expect to have it found unto praise honour and glo­ry in the day of the Lord Jesus, 1 Pet. 1.7. and therefore triumphantly observeth their faith and patience: And a­bate the insolency and contempt of the wicked, whose wayes are rebu­ked by the good conversation of the godly, their very keeping of [Page 126] the law is a contending against the wicked; Phil. 2.16. among whom they live as lights in the midst of a crooked and perverse generation, holding forth the word of life.

How repugnant to the carriage of the good men is the Tepidity, Luke warmnesse, nay Changeablenesse and Apostasie of those vespertine professors of Religion that square their principles and piety accor­ding to the company, times and places, where, and among whom they live. So long as Religion flow­risheth, they are the forwardest in pleading for it but if prophanesse prosper they shake hands with pi­etie. and do as the most do, that they may be least spoken of, what ever becoms of their conscience they wil make sure to sleep in a whole skin: and if their age afford but few Martyrs, they make sure that they will be none of the num­ber: they are great adorers of pro­vidence [Page 228] unto the disobedience of precepts and degeneration from all holy men, whose care is in times of prospering prophanesse to pro­voke themselves and others unto zeal and seriousnesse in acts of pie­ty: but of this I shall speak more hereafter,

Secondly.From the subjects of this holy exercise they that feared the Lord we shoul observe this point of doctrine.

The fear of God is the spur and preservation of piety in times of prospering prophanesse. Observ. The fear of the Lord is the beginning of wis­dome, Psal. 111 10. by it men depart from ini­quity; the want of the fear of God is the ground of all impiety and ir. religiō When Abraham travels he expects all acts of violence & cru­elty in Aegypt and Gerar, because the fear of God is not in this place: and the unjust Judge is described by this note he feared not God, nay [Page 189] when mens throats become an o­pen sepulcher, and with their tongues they use deceit, the poy­son of Asps is under their lips: their mouth is full of cursing and bitternesse, their feet is swift to shed blood. It is because there is no fear of God before their eyes, Roma. 3, 12, 13, 14, 15, 16, 17, 18. But the feare of God is the bridle of corruption: Josephs nature is re­strained with, an hew shall I do this great wickednesse, and sin against God: the bar unto temptation, the feare of him that can cast the soule and body into Hell, makes us scorne the allurements of the world, and scoffe at the rage of men, and utmost suffering can overtake us in the way of piety: and the hand of holinesse, that wee cannot cease to pray unto God though we be, with Daniell, cast into the Lyons Den: The fear of God, and only the feare of God is the spur of piety, when we row [Page 190] against the streame of the world, & the preservatiue of religion when we see a general apostasie second­ed, with the height of prosperity.

Let it be noted that this feare of God must be spiritual, not natural ingenions & filliall, not slavish as of a vassal, it must be a feare of reve­rence sensibly apprehending Gods holinesse, power, iustice majesty, and all his attributes, and that great desparitie & disproportion which is between God and us, which was in Abraham constraining him, to cry out I [...]hat am but dust & ashes having taken upon me to speak unto the Lord: Gen. 18.27. And in Isaiah, I am a man of polluted lips, & live among a people of polluted lips & I have seen the Lord of host: Isa. 6.5. The carri­age of Saints, must be as becomes the Children of so great a God, & so glorious majesty. The feare of sence awfully affecting the heare with the horror of Gods fearfull [Page 191] judgments, dreadfully discerning that it is a fearful thing to fal into the hands of a living God, this led Josiah to the renting of his gar­ments and humbling himself be­fore the Lord; and made the mar­ked of God in Jerusalem, mourn for her abominations Ezek. 9.4. Stu­pidity under Gods judgments threatned or inflicted is folly. Jer. 5.2. security and senselessnesse of the symptoms of Gods anger, is a note of stubbornness incotrigible; and fasteneth a guilt indelible, Isa. 22.16. Deut. 29.1 [...], 20, The feare of diligence attending all dangerous assaults of sin, and animating unto most difficult duties of holinesse, as the souldier standing sentinell and lying perdue in a Land of peace, keeping an Army undermilitary di­scipline in a conquered Land, wor­king out their own salvation with feare & trembling becaus it is God that worketh in them to will and to do, of his own good pleasure.

No marvel if few be found plead­ing f [...]r God & cleaving to his co­venant in evil backsliding days for there are not many that fear the Lord: if we will be of the number of the men that speak one to ano­ther in evil tims; wil be spurred to piety, and kept from iniquity; will steer our course by precepts, not by providence cleave close to the co­venant of God, when al men count it, & carry towards it, as analmanack out of date: will we commend Gods truth, justice & faithfulness, and manifest godliness with con­tentment to be gain when the pros­perity of prophaneness, make most men say it's in vain to serve God & no profit to walke mournfully be­fore him all the day, the proud are only happy: Let it be our care stu­die & prayer to fil our minds with the fear of the Lord.

But on these circumstances I must not insist, intending to acquaint you [Page] of, and effect you with the exercise it self which was especially per­formed by these, God fearing men in these sin successfull times & that is holy language, heavenly dis­course, godly conference the sweet breath of their sound hearts, in an hypocriticall age: the evidence of their hearts fullness of piety, thus venting its abundance: the expres­sion of their care by the words of the wise to preserve knowledg? whilst the evil communication of the pros­perous prophane did corrupt good manners, They that feared the Lord spak often one unto anthere, whence we shall propound to your serious thoughts, Doct. this observation or point of Doctrine.

The success of prophaneness must stir up the truly pious to speak often one to another. Or thus

Prospering prophaneness doth pro­voke the godly to frequent c [...]nference.

Many are the exercises of piety [Page 194] enjoyned by the Lord to be duely performed by his people, some are personal & concerne only a particu­lar soul but others are publick, & to be used unto the conviction of the wicked & confirmatiō of the godly against all temptations that assault them: and these are not only the administrations of word & sacra­ments, in, and to the Church in ge­neral: but also admonitions & ex­postulations of particular Saints, in more private and particular so­cieties expressing the thoughts of their hearts by the help of the tongue and communicating their gifts and graces to each other by godly & reli­gions conference. Godly conference and christian confabulation is an absolute duty, and apparent act of the Communion of Saints; In­cumbent on all the members of Je­sus Christ, and brethren in the faith to be carefully performed by all that pray for, and in their places propagate the perfection [Page 195] of the whole body, by the supply of every particular Joynt: This du­tie is not indeed fixed unto time, place, and order as are some other acts of worship, and dueties of religion, but to be exercised as occasion calls for it; and oppor­tunitie doth enforce it: no con­dition, time or season is un­suitable for holy conference when ever good men have oc­casion of commerce, and oppor­tunity of serious communication: yet some estates of the Church doth more enforce it, and an en­quirie of opportunitie to enjoy it, then others: when the tongues of the wicked do walke proudly through the earth, the tongues of the godly must be tuned for Heaven when the prophane, glutted with their prospering prouidences do speak pride and blasphemy, and that in talking stoutly against God and and openly affirm it. It is in vain to serve God, it is no profit to walk [Page 196] mournfully before him all the day, for that the proud are called hap­pie., Then above all times is it a time for them that feare the Lord, to speak often one unto another, though our words must be always seasoned with grace, and our care must ever be to admonish one another, yet more especially, when assaulted with the temp­tation of prospering prophane­nesse: then our ordinary lan­guage, and our often discourse must be holy conference.

This hath been the care and carriage of them that feared the Lord in all ages of the world, you shall not find the old World fil­led with pride, security, and sen­suallity, but Noah the preacher of Righteousnesse will be speaking of, and preparing for the ap­proaching Flood: Nor shall you read of the Captivity of Righteous Lot, but also of Abrahams consul­tation [Page 197] with his chatechised servants for his rescue & conference with Melchizedeck: & Israels oppressi­on cannot increase by the pride of prosperous Egypt, Gen. 14. but Moses & Aron will confer of the mind of God, con­cerning their deliverance and their own duty towards it: Exod. 4.14.15, 16. Sauls pride and blasphemies passe not without the serious con­ferences of Jonathan and David: Sam. 18.19 Job is no sooner brought into di­stresse, but his friends gather about him to conferre of the things of God, though they make false conclusi­ons, yet they discoursed right & [...]e­ligious premises, Ahab succeeds not in his idolatry, but we shall finde the Prophet Elijah and Elisha, and he and Obadiah in godly conference: nor can Jesus Christ be crucified and blasphemed at Jerusalem, Luk. 24.13. but his disciples will discourse as they walk to Emmans, of the things that befell him: nor shall the Roman [Page 198] Emperors in their prosperitie oppresse the Faith, and afflict the Romane Christians, but the Apostle Paul longs to see them, to the end, he may imparte unto them some spirituall good, that they may be established, we shall not read in sacred or Ecclesiastick sto­rie of the successe of prophaneness which did not stir up the holy conference of the godly: The fellowship of the Saints, is never so visible, as in the suffering seasons of the Church, Arius prosperity unto persecution, made the Orthordox, resort one to another with frequencie. Marian pride, in the successe of Poperie made the Protestant reformers to confer with diligence, the things of truth and of salvation: the late pre­laticall crueltie was the spur of the Puritans Conventicles (as in derision, their holy conferen­ces were called) for in such [Page 199] times as these, if ever; Commu­nion of Saints is necessary, profi­table, and comfortable, for then they That feare the Lord speak often one to another.

By way of complaint of sin and sorrow, the wickednesse of men and darke providences of God, that the heart may, be affected with both, and they may as be­comes them, mourn for the abo­minations which abound, and the blasphemies which are proudly, belched against God, his name, truth, Ordinances, and people in this day of prospering prophane­nesse: and duly pray the di­version of these darke provi­dences; which are so dishonour­able to God and discouraging, to Godlinesse: sin must not succeed in the World, or sorrow seize on the Saints without their sensible obser­vation, and sad, but serious expostu­lation with God, and each with o­thers [Page 200] [by way of confirmation] each of others spirit, against the strong influence of so sore temptations: we have before noted, that the prosperity of the wicked, is a ve­ry great stumbling stone to the godly? at this David spurned, and had almost slipt unto the condemn­ing the generation of the iust, Psal 7.3.7. and charging vanity on the course of pi­ety. On this Peter, fell to the deny­all of his Lord and Master, mak­ing him with more then ordinary earnestnesse, enquire his affection to him, Peter lovest thou me? Peter lovest thou me? Peter lovest thou me: It is strange if Ahabs inso­lency in his Idolatry, make not all even the best of Israell to halt be­tween two opinions, and most to fall into flat and open Idolatry: when the multitude do evill, those few who will not follow them have need to cleave close toge­ther: if ever the fe [...]ble knees [Page 201] must be strengthened, it must be when they stumble at the prospe­rity of prophanenesse: If ever the godly will be armed against impiety, it must be when it ascends the there, and becomes the stirrop of authority, and sole principle of preferment: and if they will ever speakne couragingly of waiting on God, and walking with him in holinesse it must be when most men discouragingly determine God hath forsaken the Earth, doth not regarde the righteous, It's in 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 [Page 203] 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; [Page 202] 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 correptiō 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 [Page 204] [...] [Page 251] [...] [Page 204] 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 [Page 251] 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 [Page 252] 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 [Page 253] 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 [Page 254] 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 applicati­ [...]n) otherwise it is exceeding plea­sing to God: so delightfull that David determines the talking of Gods righteousness, as the p [...]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 w [...]y of thy precepts, so shall I talk of all thy wondrous works, Psal. 119. [Page 255] 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 cōserved with care, and free from the least corruption, as fit for his own contemplation.

3. Rewards it and puts more honour on them then ever [Page 256] 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 [Page 257] 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 2 ^d. 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 [Page 258] 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 [Page 259] 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, cōplaining of the dishonor done to him, & confirming each others in adepen­dence on him: holy conferēce 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. [Page 260] I [...]a 22.13. & non-apprehēsion 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 [Page 261] 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 cōmotions 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 [Page 261] 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 salva­tiō 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, bu [...] 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 [Page 262] 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 prophanen [...]sse proclaim a resolution of adhaerency a care against apostasy by such confirming soul-establishing Col­loquies. They must needs re­solve [Page 265] 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, issue & result of such an heart out of this abundance of the heart the mouth speaketh.

2. The service it selfe doth not more plainly evidence the sincere sanctity of the heart, then the prin­ciple from which it springs, and by which it is enforced, and that is the fear of God and thinking upon his name; those spurs and preser­vatives of piety: They that feared the Lord, spake often one to another and they were the men that thought on Gods holy name. The fear of God is the fountain of wis­dom; that fils their lips with words [Page 264] of understanding: serious thoughts of Gods holy name blasphemed stirreth up their sensible discourse: all acts of service and observance are not arguments of sincerity: the dog is Restrained and a slave made serviceable by the cudgell, but fear of a father and zeale for his honour, are onely notes of ingenuity and candor, because principles of obedience, and spurs of duty: hypocrites may cry to God in distresse, but will not pray alwayes, they must fear God who seeing the prosperity of the pro­phane will not restrain prayer be­fore him: men may be full and forward for Gods Religion in fair weather; but they must be prick­ed with his holy fear that can speak of him, and for him in a foul and stormy season: holy con­science is burdensome to the flesh especially when contrary to the course and countenance of the [Page 264] world, and must therefore be for­ced by the fear of God, and thoughts of his holy name, when discouragements do abound it must be an I dare not offend my father must open the mouth for God, when the times dictate si­lence to the prudent, they must be pricked with an aw of God, that speak one unto another: they that fear not God will soon tail in their profession, and forsake the faith: it is only the fear of God can an­swer the allurements and counter poize the affrightments that arise from prospering prophanenesse, when men are stout against God they must fear him that are stout & seek to strenghthen one another for God: to serve God, when men cry it is in vain to serve him, must spring from the thoughts of his name, so do evidence sincere serving God for nought

3. Sincere grace is not more e­vident [Page 265] in the service done, and principle of holy conference then in its season, it is performed then when prophanesse prospers, the proud are called happy, &c. Many receive good seed of Gods word, who are offended at tribulation; Mat. 15.21. and fall back from their profession: they must be sound at heart who will speak of and for God when all men speak against him, they m [...]st be Cordiall that seek to confirm themselves and others against the discouragements of prospering prophanesse.

So that if men will appear sin­cerely sanctified, they must speak one to another; and be busied in holy conference in the times of sins success by prospering provi­dence But thirdly.

Holy conference doth derive Reason. 3 much profit and advantage: dis­course is not more profitable to humane then to Christian society, [Page 264] [...] [Page 265] [...] [Page 266] provided it be duly seasoned: that of things naturall and civill; this of things spirituall and Religious: as sincerity is the life of Religion so is society the life of sincerity. The Philippians are observed, with much profit, to holdfellowship in the Gospel from the first day of their conversiō, Phil. 1.5.6. The lips of the Righte­ous saith Solomon do feed many, Prov 10.21. Holy conference is not more comfortable to our selves as the evidence of a sincere heart, & support of a desponding spi­rit then profitable unto others by the anticipating and expulsion of sin: it is no small fence against cor­ruption or help unto repentance: It is appointed of God as a curb to our own hatred; and cure of our brothers sin, thou shalt in no wise hate thy brother, but shalt Rebuke thy brother and not suffer sin upon him: Levit. 19.17. Wrath retained in silence works Revenge, as in Absalon towards Amnon; but ex­pressed [Page 267] in Rebuke, it easeth the offended heart and helpeth the of­fender to Repentance: and on this account, It is desired of David as a most soveraign ointment Let the Righteous smite me, saith he and it shall not hurt me, Nay it shall be a kindnesse; Let him Reprove me it shall be an excellent oil, Psal. 141.5. Christian conference is prescri­bed of God as an antidote to the venome of custome in sin. Exhort one another daily whilest it is called to day, least any of you be hardened through the deceitfulness of sin, Heb. 3.13. Fraternall correption is a skilfull setting of a lapsed soul in joynt, [...]. Gal. 6.1. Restoring the fallen brother with meeknesse; private conference is the first corrasive of sin, & must precede publick censure in the en­forcement of a sinners repentance Complaints against sinners are not allowable whilst private confe­rence meets with acceptance and Mat. 18.15.16.17. [Page 268] success, nor doth this benefit of holy conference appear more by the prescription then by the pro­bation of it; many experiments of its efficacy are left in sacred and Ecclesiastique story. David was restrained from acting his self Re­venge conceived against Naboth, 30.31.35. Sam. 25. by the prudent conference had with Abigail: whom and whose advice he blesseth, and the private dis­course between him and Nathan did a waken his conscience unto repentance for his murther and adultery in which he lay a long time: 2. Snm. 12. the woman of Samaria was convinced and converted by the holy and familiar conference of our Lord Jesus. John 4. The Iberians were con­verted by the holy conference of a Captive maid; Edesius & Frumenti­us both private Christians by their good discourse brought the Indi­ans to the Christians faith: Justin Martir tells us in his 2 ^d. Apology [Page 269] that he came to the Christian faith: by the constant patience of the Martyrs and the holy conference of a certain grave old man, who met him in the walks of his retirement; and Junius professeth of himself; that he escaped the snares of Athe­isme in which he was entangled by the plain and fervent discourse of an ordinary Country man in Flo­rence; and Latimer was recovered from Popery by the private con­fernce of Bilsney. So serviceable is holy conference to conversion of souls; that the very reward there­of is promised to it: if any man Erre from the faith, and one convert him, let him know that he which converteth the sinner from the er­ror of his way, shall save a soul from death, and shall hide a multitude of sin; is the encouragement of Christian conference urged by the Apostle James, 5.19.20. The wise shall shine as the firmament, [Page 270] and they that turn many to Righ­teousnesse as the starrs for ever and ever: is the assurance given by the Angel, Dan. 12.2. So that if in times of sore temptation, by the successe of sin, we are desirous to prevent impiety and Recover any that are fallen under this prospering prophanesse, we must be provoked to be frequent and fer­vent in holy con [...]erence.

2. It is profitable to excite, and animate unto duty: holinesse is su­pernaturall to mans heart, and a­bove his reach, he must strain and stretch till tired, that will work out his own salvation: Nay it is contranatarall to corrupt man, the naturall man is at an enmity with God; He that walks with God, walks up hill, Roweth a­gainst tide; and saileth against winde and cannot but be weari­ed and finde many times their very spirits faile: but especially [Page 271] when under the storms of pros­pering providences to propha­nesse and the discouragements of successefull sin; the stoutest heart will finde work enough to keep his station, and bear up a­gainst the weather; it is indeed a lively faith that keeps the soul then fixed, and hopes from faint­ing, God, as sensible of our flag­ging spirits, hath left us Cordiall counsels and promises, to encou­rage us and earnest cautions to quicken our faith, Gal. 6.9. 1 Thes. 3.13: Rev. 2.15. as be not weary of wel doing ye shal reap if ye faint not Having begun in the spirit, do not end in the flesh; Hold fast that thou hast let no man take thy Crown & the like: Yet so dull are our hearts so drousie our spirits, that the best of Christs Disciples may rejoyce in the compassion of their master which maketh him conclude when he findes them sleeping: The spirit indeed is willing but the [Page 272] flesh is weak; even the stoutest David is ready to faint with wait­ing long on the Lord, and to slack in holinesse and say as the wicked it is in vain to serve God, when he considereth the proud are called happy, they who tempt God are deli­vered: but holy conference is an help to our weak and sainting spi­rits; society is serviceable in hea­vens way. They travel chearfully in the Communion of Saints who would be tyred alone. Two are better then one, saith the preacher they help one the other, and they hearten one the other. Eccles. 4.10.11. If at any time we wax dull in duty, and begin to draw heavily in the yoak of Christ; the words of the wise are as Goads & as nails to spur, and quicken us: if we grow faint and feeble that our spirits do begin to be drooping and despon­dent as ointment, and perfume Re­joyce the heart. So doth the sweet­nesse [Page 273] of a mans friend by hearty councell Prov. 27.9. Cold hearts in hard times are warmed and heated by holy conference, con­sider one another to provoke unto love and good works; saith the Apostle Heb. 10.20. The Greek word is consider one another in­to a Taroxisme; a violent heat as the fit of an Ague or burning of a Feaver: to make each other earnest and vigorous in love and good works; for the dullest spirit is sharpened by holy conference as an Edge-tool is sharpned by a whetstone, as Iron sharpneth Iron, so a man sharpeneth the countenance of his friend. Prov. 27.17. by col­loquie, debates, conference, fami­liar disputes, speaking one to ano­ther, saith Mer [...]er and Lavater on the text: the heathen do much mention the quickning efficacy of conference, Euripides makes it the mother of all arts, and Cicero, the [Page 274] means of all wisedome and councell: the quickner of all diligence, hea­ting benummed members with rubbing: and what force soever is in conference, is the profit of the Saints, when the conference is Christianized in the matter and manner of it: for thereby we are encouraged in difficulties, enlive­ned in deadnesse, enlightned in darknesse; as Gregory Nazianzen notes, Christians sharpen each o­thers spirits by their conference, as Boars sharpen their tushes by rub­bing them one against ano­ther.

3. Holy conference is prositable to establish in the faith and fear of God, professed by us: faith is the first & foundation of grace of the soul, al our sanctity, nay our very salvation is dependant on our faith: holding fast the profession of our faith, is the great duty of a Christian; of all graces faith is most esteemed [Page 275] by the Lord, it is found unto praise and honour and glory at the day of judgment. 1 Pet. 1.7. And there­fore our Saviour prayeth that our faith fail not. Luke. 22, 32. And faith is most envied by the Devill, all his temptations are to overthrow our faith, this is the only errand of all the allurements of prospering prophanenesse, and the threat [...] that are sounded out by successeful sin, if at any time, we make ship­wrack of faith we loose salvation: but holy conference is a means for confirmation, making known com­mon perswasion; and by a friend­ly debate, removing all scruples and doubts which arise in the soul; the only errand of Pauls expediti­on to Rome was Conference, and the only end of that conference, the confirmation of the Saints in the faith of Christ: I long to see you to the end I may impart to you some spirituall good that your faith may [Page 276] be established. Rom. 1.11.12. The Lord Jesus, whilest upon earth, and before his death, did not onely familiarly cōfer with, & explain to his Disciples the misteries of salva­tion which he preached to others in parables, unto the confirma­tion of their faith therein, but also after his Resurrection he condes­cended to associate with the two Disciples as they walked to Em­maus; Luke 24. and familiarly to conferre of his own sufferings and confirm them in the faith of his Resur­rection: Thus also he in a friendly manner did conferre with the two Maries, and with the Eleven Disciples; when they sate at meat and with the other Dis­ciples when fishing. So excellent & advantagious is holy conference for confirmation in the faith; that it is honoured by the exercise of the Authour and Finisher of our faith: It is also enjoyned unto all [Page 277] the Saints: for the support each of other in dayes of seduction and apostacy from the faith. Jude 20. Builde up one another in your most holy faith: Saints have the in­spection of one another and must endeavour the establishments and edification one of another, and there is no way within their capacity whereby they may per­form it, but holy conference.

We see then that if the godly have any care of divine direction and delight; desire to declare the sincerity of their sanctity & dilight in the expulsion of sin, excitation one of another to duty, and esta­blishment each of other in their most holy faith, they must in times of sins successe, speak often one to another, by prospering pro­phanesse, be provoked to godly conference: but I hasten unto the use and application of this do­ctrine, which will be

Reproof for the neglect of this duty, exhortation unto the dis­charge thereof.

The first use I shall make of this doctrine is, by way of Reproof seeing prospering prophanesse; should provoke holy conference. They are justly to be blamed who professing to the fear of God, fall short in this duty and speak not one to another of the things of God: conference is indeed common a­mong men but it is seldom good, Rarely holy; most men are unac­quainted with the language of Canaan, and unskilled in heavenly discourse: the most of men seem to have set up Davids resolution though on different principles, to keep a watch before their lips; and to Refraine from good talk in the sight of the wicked: for saints, when they meet, seem strange and un­acquainted each with other; op­portunities of holy intercourse [Page 279] 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 [Page 280] 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 [Page 279] 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 [...]y a loud, and not spare to tell Judah of her sins: the fear of the Saw did not silence, [Page 280] 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 [Page 281] 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 [Page 284] 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 th [...] 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, [Page 283] 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.

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; [Page 283] 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 wo [...]ship in the Church is an act of Communion with the Church, yet gifts and graces are only communi­cated to the members there­of in Colloquie: Saints stand charged each with other, and the joints must supply their places by mutuall conferences admi­nistring nourishment to the whole body: lively and profitable Christians do in evill times en­quire the way to Zion with their faces thitherward, saying one to another come and let us joyn our selves unto the Lord in a perpe­tuall [Page 282] Covenant. And in evill times they say every one to his neighbour, and every one to his bro­ther, what hath the Lord answered, and what hath hee spoken: they do stand charged with the souls each of other, and are therefore bound to exhort, rebuke, admonish, comfort, & edifie one another. And if ever the life of grace must bee manifested by acts communica­tion, it must bee in evill times the hour of temptation which commeth on them: in a day of generall defection and diligent seduction, the Saints must edifie one another in their most holy faith, and save one another with fea [...]e, pul­ling them out of the fire: if you are will ng to witnesse your selves stu­pid under Gods heavy judgments, sencelesse of Gods glory and the welfare of Religion, and livelesse, uselesse members in the body, you may with due shame stand at di­stance [Page 287] each from other, and smo­ther thoughts of God in your own brests, for want of vent by holy conference, but consider profession of the tongue is no lesse usefull to salvation then the perswasion of the heart: and withholding counsell from the weak in evill times is wickednesse.

3. You disgrace Religion and are condemned by the wicked of the World, whilst you sinfully suggest that sanctity destroyeth so­ciety, and maketh the ungodly conclude Religion a solitary condi­tion in which communion is not to be enjoyed: whereas indeed holi­nesse is a bond of union and ground of Communion, which whilst it seperates us from the Tabernacles of the wicked seateth us in the Temple of God; and doth not more divide us from the society of the prophane then drive us into the Cōmunion with the Saints the scope [Page 288] of sanctity is to turn the stream and direct mens thoughts and expressions into an holy channell, which not being thus employed makes Religion look like the Ruine of charity, and that which barrs all kind of counsell admo­nition or conference. The men of this world are wiser in their generations then the children of the kingdom; they are Reduced into no straits but they run together and counsel each other to escape and evade them: they agitate no affairs in the world, but by good counsell and ordinary confe­rence, men that seduce from the truth are diligent and dextrous in their discourses:: Chatechi­zing and conference the two great preserva ive of truth and Re­ligion have been exercised as eminent means of seduction, whilest neglected by such as should be established by them: is [Page 289] it not ashame that the enemies of God should beat us at our own weapon? Popery Arianisme, So­cincanisme, Anabaptism, and other heresies are propagated, hy Ca­techising and conference whilest these edifying exercises are omit­ted and slighted by the profes­sors of truth: in the affairs of this world we are common in Coun­sels and mutuall Colloquies, but mindlesse of the great concern­ments of salvation.

Let it therefore be our shame that we are so slack unto acts of Communion; and so carelesse of this eminent means of confirma­tion, and the rather for that the successe of sin should stir us up; unto the frequent discharge thereof: Lay your hands on your hearts and blush who are profes­sors of the same faith, and wor­shippers of the same God: preten­ders to the same covenant and [Page 290] priviledges and yet such strangers unto each other; and so much un­acquainted that you speak not unto the comfort & confirmation one of another: Repent your sin­full neglect of these sociable soul-edifying acts of conference; or renounce your relation to the Saints, who have gone before you: of whose spirit you do not partake: Nay renounce your relation to God and his people, of, and to whom you speak so little that you seem insensible of their estate; and un­profitable to their souls.

The 2. Use that I shall make of this doctrine, is of exhortation to stir up the godly to be frequent in holy conference; to get together and speak often one to another. This is the duty incumbent on you that fear the Lord, and cannot but be discharged by you whose hearts are full of thoughts, of Gods holy name if you are indeed in u­nion, [Page 291] maintain the Communion of Saints, and whilst you sit joyntly under the same ministrations of grace; fail not in your places and capacities to minister one to ano­ther. Consider Christian brethren, Scripture as well as nature doth teach us it is not good to be alone; we are not born for our selves, we are members one of another; we must seek every man the good of his neighbour, the things of others not our own things: solitude is not more burdensome and dangerous to nature then to grace; nor more unsuitable to man then to a Chri­stian: much hurt have the godly received by solitarinesse; when David exilde from Israel, did walk alone in the land of the Philistins, he fell into diffidence and despondency and blasphem­ous conceits; that God had forgot­ten to be gracious; he had in vain washed his hands and cleansed [Page 293] his heart in innocency: and when Peter wandered alone in the high Priests hall, he was overcome with the temptation to deny his master: Profit of holy conference is ever great but most in evil times, by it we are established in holinesse; kept from falling, Re­stored when fallen; strengthened in the day of temptation? quickened when dead and dull in duty. It is the very veins of the Church by which every joynt supplieth its place unto the edification, of the body there is not more profit then priviledge in holy confe­rence: It is the Communion of Saints and fellowship of the Go­spel, the comunication of the gifts and graces of Gods holy spirits: it gives counsell in doubts and straits, comfort in despondencies and sorrows. It is the vent of grief easeth our hearts of the bur­den of sad apprehensions by [Page 292] friendly cōplaints: it is the expre­ssion of zeal which would burn; he uphold of the heart, by the Com­mon consent of good men, and mutuall counsell each of other; how is it then Christian souls that you are so much unacquainted, and unaccustomed to holy confe­rence? for shame content not our selves to hear the word preach­ed, but conserre of what you have heard; live not in the Church but in your places communicate each to others as lively members of the Church: are not the times evill in which we live? do not the proud prosper? are not they who work wickednesse set up? and see we not men that tempt God delivered? are not truth blasphemed ordi­nances trampled on, sincere san­ctity slighted vilified and contem­ned? is not perfidy perjury vio­lation o [...] solemn oaths, and cove­nants the way to preferment? do [Page 294] not men court us by providences, into wayes pinciples and practise [...] direct contrary to Scripture pre­cepts? and have not they who fear the Lord need to speak of­ten one to another? the Colloquies of the ungodly and conferences of the seducers and seduced from the faith do every where abound, and & shall the men who are sound in the faith, zealous for true religion, cleaving to the covenant of God with constancy; be estranged one to another? if ever you had need to strenghen one anothers hands and hearts now is your time; there was not more need of Saints frequent conferences in times of Popish persecution and prelaticall restriction, then in these dayes of sinfull liberty by shamefull Tolera­tion, of all impostors: the less re­straint is laid on you by the Church or state you should be more watchfull one of another, [Page 295] and carefull to k [...]ep each other from the use of your prophanely allowed libert [...], know you that it is a saying beseeming a cursed Cain: am I my brothers kee­per? have we not evills to com­plain of? do not men speak st [...]ut words against God? is not all possitive p [...]ety, under a pretence of holinesse, denied? do not men say it is in vain to serve God? if you have any sence of Gods ho­nour, any zeal for true R [...]ligion; any feeling of the fo [...]ce o [...] temp­tation, any pity to your weake brethren, any fai [...]hfulnesse to your own souls, any fear of God; be quickn [...]d to holy conference, flock together, se [...]k opportunities of mutuall Colloquie, and ha­ving found them, see you speak often one to another.

This duty of holy conference e­specially in ev [...]ll times, is in it selfe so evident and so excellent that none do, or indeed can de­ny it; I shall not therefore stand to enforce it with motives, but referre you to the reasons of the Doctrine before urged, which you will find to be quickning consi­derations thereunto: I shall onely present you with some di­rections unto the right discharge and management of holy confe­rence, for it, like other good du­ties, doth m [...]ny times miscarry by the r [...]sh and unadvised management thereof, many, I must confesse, have been the mis­mischiefes which have redoun­ded from the private conferences of the Godly; especially in this City: in so much that although the duty hath been allowed and enforced with th [...] publick autho­rity of the ministry of this City; [Page 297] in their jus divinum ministerii. Cap 5. pag 78, [...]9, 90. Yet many par icu [...]ar Pa [...]tors, to some of their peculiar charge, have seen cause, in a way prudentiall, to discounte­nance, and almost dis [...]low the conferences of p [...]iv [...]te Christians; especially with their fixed circum­stances, that so the inconvenien­ces accidently thence arising might bee avoided: I would glad­ly divide between the duties and their discommodities, I dare not debarre Christian-liberty, though I would it m [...]y be wisely enjoyed nor interdict the posi ive duty, but wil endeavour to inst [...]uct you unto the due management and exercise there [...]f, that the evil and inconve­niences thereof may be prevented & herein I sh [...]l pr [...]e [...] yo [...] with some cautions and some direction [...].

1. Some Cautions of evill to bee avoided in holy confe­rences which must be carefully ob­served [Page 298] by [...]u [...]h as will speak one unto another to edification not destruction: and they are these. viz.

Caution. 1 Separate not from the Church, sleight not publique assemblies whilst in zeal you frequ [...]nt private conferences: it is a sin to be noted to our shame, [...]hat conferences of private Christians have given oc­casion to schisme and sinfull sepa­ration from publick assemblies, ju­stifying our late prelacy in their violent resistance of the private conventions of Christians, as Conventicles opposite and destru­ctive to Church assemblies: we cannot on serious observation, but see that the sinfull Schisme of Independency, and shame­full separation of the Congre­gationallists was founded in and nour [...]shed by the fixed conferences of private Chri­stians: and how many are [Page 299] there at this day who leave the publick assemblies, break from the Communion of the Church, dis­own publick Ordinances and de­spise them, & only creep into pri­vate houses and spend th [...]ir Sab­bath in Colloqui [...]s if not quaking soliloquies) & mutual discours [...]s of the things of God, and so not on­ly withdraw from, but set them­selves against the Church and the publick assemblies of Gods peo­ple: now although private confe­rence is a duty, yet the im­provement of it to the neglect, much more the contempt, of the Church and publick assemblies is an horrid impiety.

This prophane fruit is not the naturall result of confe­rence, but is enforced f [...]om it, by the c [...]rruption of pro­phane hearts cloathed with the pretense of piety, and drawing wicked conclusions from just pre­mises, [Page] the loose heart [...]hinks pri­vate exercises to be sufficient, and so makes them jostle with pub­lick acts of Religion; and the proud heart not enduring the subjection of disciples to be taught with authority in the name of Christ, thinks it is better to abide in pri­v [...]te Conference; where he may play the part of a Teacher, and proudly acts his supposed gifts and abilities for instruction; or mans curious brain is so busily captious, that it cannot be confined at any time to po­sitive and convincing assertions of truth, but must be conversant in that exercise in which he may capti [...]usly propound his criticisms and groundlesse scrupulosities or sceptical objections against plainest principles: all which being to much to be allowed in private conferen­ces doth make hearts, not awed with divine p [...]escription of method and [Page 301] order of holinesse, and not appre­hensive of the consistency of pub­lick and private duties, nay the pri­ority and preheminency, the pub­lick hath of all private means of edification, to which the private must give place and not affected with the conscience-binding autho­rity of publique administrations of instruction, wherein God him self speaketh above the charitative ad­monitions of brethren, wherein though the thing spoken be good and true yet it is but the advice of men, and wants the authority of God to enforce it: too much to cry it up, and content themselves with it, untill the devill, taking at mans disposition, doth tempt and prevail unto a neglect of publick ordinances, a separation from the Church, and sinfull with­drawing from the solemn as­semblies and shamefull con­tempt [Page 302] of the publick Ministry prophanely pleading for, and blas­phemously defending their impie­ty, urging gods words ag [...]inst Gods worsh [...]p and arguing, wee must speak every man to his neighbour and enquire every man of his bro­ther, what hath the Lord an­swered? we must teach one another, saying, know yee the Lord and shall not need any to teach us.

This forsaking the assemblies, and separating [...]rom the Church is an evill and inconvenience so dishonourable to Religion, and dan­gerous to the soul, and yet so in­cident unto the holy conferences of the people of God, that the holy Ghost hath taken notice of it, and bounded the command of private conference with this very caution concerning publick assemblies. Heb. 10.24, 25. Consider one another to provoke [Page 303] unto love and good works: not for saking the assembling of your selves tog [...]ther, as the manner of some is but exhorting one another: in which the du [...]y o [...] 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 synag [...]gue or plane of Assembly: [...] and that in a con­course or multitude and great num­ber: and also in the discretive particle but d [...]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 [Page 304] to [...]ve been an old attend­ant on the con [...]erences of the godly. Calvin on this T [...]xt tels us, we may here, see, that of old, Schisme from the Church doth ari [...]e from the contempt thereof in men pr [...]ud of their seeming sanctity in mu [...]u­all exhortation: and Pareus doth w [...]ll note that whilest we admo­nish and exhort one another [...]he Apostle doth commend to us Re­verentiam Erga ministerium Ec­cles [...]ae & studium frequent [...]ndi Ec­clesias [...]c [...]s Caetus. R [...]verence and Reg [...]rd to the publick ministry and Assemblies. And as the holy Ghost doth give us the command of confe [...]ence, with the caution of its inconvenience, to be prevent­ed by this Apos [...]l , so we shall find the same duty e [...]j [...]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 [Page 305] 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. Ʋse your dome­stick so [...]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 [Page 306] 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 negl [...]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 [Page 307] and how we can get opportunity: these ess [...]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 [Page 308] head and fall into an imp [...]ssibili [...]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 [...]he great end of all Gospell-admini­strations and friendly admoniti­ons of the brethren, and to be pursued with the utmost diligence, [Page 309] God ha [...]h giv [...]n Apostles, Pro­phets, Evangel [...]sts, Pastors and Teachers, unto the Edifying of the Saints. He hath appointed every joynt to be duely serviceable by Admonition, Re [...]uke and conso­lation each of other as breth [...]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 o [...] 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: Publ [...]ck mini­stery and private conference are both appointed and conducible to the Edification of the Church; [Page 310] but in their proper places, and order. The ministers of God may not hinder the people of God from their holy conferences; Pre [...]atical vi­olence against piou Communion of brethren in praying each with and [...]or other, and speaking one to another w [...]s no mean pul­back to Re igion: nor must pri­va [...]e conference Encroach upon publick ministry, or intermeddle with its administrations, Ʋzzah's upholding of the Ark, when Shaken doth but hinder its march to­wards its Resting place; if men sin [...]ully break order and st [...]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-min [...]stry, hath made the sun of the Gospell stand still, nay go [Page 339] backward among us and so wea­kened piety; that the very sinews thereof are shrunk and irreligion increaseth unto blasphemy, and almost Atheisme: Let it be your care (Christians) in your private Conference to keep within com­pass, and manage those things which onely belong to private Christians? meddle not with mat­ters that appertain to the mini­stery, though they be edifying to the Church yet they must be ex­tended by men of office: conse­crated to and invested with au­thority for such service: I would not abridge private Christians of the least of their priviledge, nor have them in their conference. Go one step beyond their bounds; give me leave therefore to ap­point the borders of your holy conference; and that you may ne­ver hereafter pleade ignorance; I will tell you what private Chri­stians [Page 340] in their conferences may do: and what u [...]der the pretence of conference, private Christians may not meddle withall, as they tender the edification of the Church, advancement of Religion, and salvation of their own souls.

First then there are seven p [...]si ive and speciall acts of con [...]er [...]ce; and Communion of Saints which particular Christians and private brethren not onely lawfully may, but in duty must discharge each with and towards other: and they are briefly these

1. Private Christians may and must pray one for another, in the behalf of themselves and the whole Church of God: prayer is indeed an act of publick worship to be done in, and by the Church; whose mouth must be the Mini­sters of God, Joel. 2.17. But it is also a private and personall duty, to be done by every child of God, [Page 341] in secret and in society. It is Re­quired that every Christian do it: and that believers do pray one for another; James. 5 16. And it is the promise of the covenant of grace that families and tribes shall every of them pray apart and in the times of the Churches perplexity; even private, Saints though there were no Ministers among them, should go together and pray in Communion, and by joynt supplication; thus did the men that feared God in our Text and the many who were gathered into the house of Mary the mo­ther of John, and were praying in the day of Herods Rage acts. [...]2.12. Some have been angry at, but never durst argue against the pra­ctice of Christians in private fasts and prayers; no, it is their duty and priviledge.

2. Private Christians may, and must confess their sins one unto [Page 342] another: none but Papists will confine confession to a Priest or publick officer: sin must indeed be sometimes confessed in and to the Church, when she is become the object of offence and scan­dalized by the miscarriage and so the finner become the subject of her censure: but private bre­thren may not onely confess their sins one unto another, as they are the parties offended, but as they are brethren and subjects of pity and of comp [...]ssion? who seeing his brother sin a sin, not unto death, will pray for him, and it shall be forgiven him; private brethren must not onely pray against the guilt, but power also of each others lust; and must not onely pray against sin but be serviceable by other means to the subduing the strength thereof, and saving the soul from the error of his way; and therefore it is commanded that [Page 343] common Saints do confesse their sin one unto another: I presume I need not advise prudence in the choice of those brethren to whom we will commit such secrets.

3 Private Christians may and must in their private conferences, Check and Rebuke one anothers impieties and miscarriages; frater­nall correption is a duty beyond all exception commanded of God Thou shalt in any wise Rebuke thy brother, and not suffer sin up on him, Lev. 19.17. Appointed by Christ if thy brother offend tell him of his faults between thee and him; as an hinderance to sin and help in tem­ptation: exhort (by way of Re­buke) one another least ye be har­dened through the deceitfulnesse of sin: It is the provocation of Repentance; balme of a wound­ed conscience; desired by David Let the Righteous smite me: it is the Restitution of a Relapsed [Page 344] soul, Gal. 6.1. The private mans passage to glory, and provision for honour; covering a multitude of sins and converting the soul: James 5.19.20. The end of mu­tuall confession is mutuall Repre­hension: these are the wounds of a friend more faithful then the kisses of an enemy. Prov. 27.6. Where let it be Remembred that Re­proof is the wound of a friend done in Charity not out of office, with pitty and successefull by its truth and justice not with power; prevailing by its Authority.

4. Private Christians may and must counsell and quicken each o­thers graces. And so spur each o­thers duties, say come let us return unto the Lord let us joyn our selves to God in an everlasting covenant; they must consider, ob­serve, have an eye unto each o­thers ways and walkings, to warm the cold affections, and provoke [Page 345] unto love and good works none but the slothfull in duty and slaves to prophanesse; can be angry at, or argue against, the private Re­bukes and exhortations of holy conference.

5. Private Christians may, and must comfort one another in their anguish and affliction: sanctity sup­planteth no act of society; but sets us in a better capacity, to per­form to Reason much more reli­gion leads friends to visit Job in his affl [...]ct [...]o [...], for to him that is afflicted: pity must be shewed by his friend. The not speaking consolation was the mistake of Jobs friends in all that long conference they had with him: when our friends interr their dead we are directed to com­fort each other, 1 Thes. 5.11. by conferring of the Resurrection of the bo­dy: the speaking of promises and providences of God, so as to prop up a sinking soul & to streng­then [Page 346] the feeble hands is the work not onely of publick communion but also of private conference: the consolations of God must not be concealed but imparted as occasi­on requireth unto the good of others.

6. Private Christians may and must cōplain of the evil of the times, to affect each others hearts with sence of, and sorrow for sin or Gods sad providences; mens stout words against God, must be matter of expostulation to them that fear God: Jonathan & David must in­to the field to confer of Sauls wic­kedness and cruelty? Israels abo­mination must be made mention of among the mourners for it; the d [...]eadfull dispensations of God, at the death of Christ must be the matter of discourse to the Disci­ples as they wa [...]k to Emmaus: every soul must see Gods hand observe Gods providences, and make the [Page 347] prosperity of prophaness and es­capes impiety, the matter of dis­course unto his own and other mens discretion to a due de­meanor and suitable conversa­tion.

7. Private Christians may & must confer with each other of the things of faith and salvation; none but Pa­pists who lock up the knowledge of the truth from poor souls and the people of God; and impose on their faith what the Church doth believe will make it heresie to en­quire into and debate of the Arti­cles of the Creed: Obadiah may without any sin or disobedience expostulate the injunctions of the Prophets; and it shall be a note of Nobility to the Bereans to en­quire into the Scriptures to finde the verity of the Apostles do­ctrine. This is no other then the [...] and Christian conference allowed and enforced by the mi­nisters in jus divi­num mini­sterii cap. 5. Pa. 81. [Page 348] of this City: Nay and was honoured by our Saviour in joyn­ing in society and debating with the Disciples that went to Emmaus; the death and resurrection of himself; those 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 cōdemning 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 [Page 350] praying together, con [...]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 b [...]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 [Page 351] 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 th [...]y e [...]joyed, resolve themselves into a private capacity, as members, and so by the Church gathered, received [Page 352] 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 [Page 353] 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? shal [...] 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 Comm [...]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 [Page 354] 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 [Page 355] 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 [Page 356] themselves a Church, and so conse­crated to themselves Priests o [...] 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 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 [Page 357] 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 [Page 358] 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-Ʋzzah, made in Israel for Ʋzzahs putting forth a common hand, to stay Gods holy Arke, when tottering, and Ready to fall: the desire to support Re [...]igion in dan­ger to fall, will not defend this impiety: and by the leprosie of King Ʋzziah for presuming to meddle with the Priests function and by the censers of Corah, and his company, be [...]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 [Page 359] 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 wi [...]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 [Page 360] 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 [Page 361] 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. [Page 362] 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 [...]fficers the Em­bassadors of Jesus Christ: to this [Page 339] 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 [Page 364] is onely the object of ministeri­all instruction; when men pre­sume to speak in, and to the Church of Christ, they p [...]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 [Page 365] 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. 1 [...].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 [Page 366] 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 [Page 367] 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 [Page 368] 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 [Page 369] 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 [Page 370] 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 [Page 371] 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. [...]. 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 [Page 372] 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 Chur [...]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 [Page 373] 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 [Page 374] 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, [...]nd [Page 375] 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, consti [...]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 [Page 376] Ministers discountenāce 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 [Page 377] 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 [Page 378] 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 [Page 379] under cōsideration 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 [Page 380] witnesse them to be Scribes instru­cted to the Kingdome of Heaven. Mat. 13.5. So that in general, the [...]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 co [...]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 [...]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 [Page 381] 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 conc [...]ence. R [...]m. 14.1. We are required to rec [...]ive such as are weak in the faith, but not to doubtfull disputations: that is criticall debates, concerning Christian liberty, which indeed [Page 382] 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 [Page 383] Mr. Dod that he never lo­ved to meddle with the cōtrover­sies of the times, because they dul­led his affections to holinesse if in any thing, [...]ōmon 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 [Page 384] 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 [Page 385] 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 v [...]ry being of a be­liever and indispensably necessary to salaation: These are the foun­dations of the oracles of God, by which we are con [...]ituted Chri­stians and capable of being edi­fied: ignorance and inconst [...]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 [Page 386] 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 [Page 387] 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, [Page 388] 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 [Page 389] 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 [Page 390] visit in any affliction; familiar inter­course in holy actions, or falling into each others company by appointed or unexpected affairs; so that the Godly must watch for, and catch at the oppor­tunity of exhorting, and admonishing, comforting one another, by holy con­ference: yet we do not deny or deem it unlawfull for the Godly of any vicinity and neighbor hood; by mutuall consent to keep fixed seasons, wherein to asso­ciate and speak one unto another in holy conference: onely we advise that the time fixed be our own, not Gods or our families, our own, I say, not Gods, that is, not the Lords day: and the season of solemne assemblies and publick wor­ship: holy conference (I confesse) doth well become the Sabbath; but the Sab­bath cannot well be the fixed season of conference: epecially the time of pub­lick exercise; when God is by his Em­bassadors speaking to the whole As­sembly, it becomes not private Mem­bers to be speaking one to another: the [Page 391] 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 negle [...], 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 [Page 392] 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: [...]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 [Page 393] 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 [Page 394] 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 [Page 395] 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 [Page 396] 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 [Page 397] of holy conference: which hath fallen within my own time and knowledge, which proved the prologue of apostacy from the Church and Covenant of God unto the men that used it: In Audly pa­rish in the County of Stafford, lived many eminent professors of Religion with whom I have had sweet Commu­nion, and taken sweet counsell many times; many of them were men of emi­nent parts unto prayer and conference, in which they were very conversant: in processe of time, they fell under a very weak & dul ministrie; which gave them occasion to be more frequent in their conference each with other; and especi­ally on the Lords day; pretending by themselvs to make up the defects of the ministry which was over them; untill at length they fixed their conference on one day in the week, and sometimes on the Lords day to be held in the publick place or Church and did cal unto it by the tolling of the bell; & one of them more apt then the rest, spake unto the rest, of which miscarriage in a private duty I [Page 398] 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 [Page 399] 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 Ʋnion 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.

[Page 400]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 [Page 401] 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 [Page 402] 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.

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 [Page 242] 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 [Page 243] 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 therefore shall not so particular­ly discusse them: but shall gather the whole Respect herein expressed and so the mind of God towards the Righteous in bad times into this generall point of doctrine. [viz.]

The Godly, and their holy exercise, Doct. in times of prospering profanensse: doth meet with speciall acceptance from the Lord of hosts.

This is a doctrine worthy our [Page 244] serious and second thoughts, as e­minently usefull to the establish­ment, and encouragement of the godly under the increase and suc­cesse of prophanesse: they had done their best endeavour amidst an ungodly nation, and rude peo­ple; they clave to God themselvs; continue in the fear of the Lord, and thoughts of his name, and give proof thereof, in speaking one to a­nother, bestir themselves to the conviction, and confutation of the wicked; comfort and confirmati­on of themselves: and this they do under the greatest of discourage­ments imaginable; for notwith­standing all their adhaerencie to, & activity for God; th [...]ir condition was cloudy, and dark, the pro­vidences of God were crosse: ca­lamity compasseth them about; only The proud are called happy, and they that work wickednesse are set up, &c. In so much that the pro­phane [Page 245] insult over the Godly; and blasphemously say, It is in vain to serve God, and there is no profit in keeping his Ordinances, or in walk­ing mournfully before him all the day: & how must we think God car­rieth it all this while. Do any serve God for nought? as the wicked men will have it thought, hath he no regard to the Righteous? yea surely: however the current of providence seems to suggest, and and prophane men speak: the Lord doth hearken and hear &c. & shew­eth especial respect to the Godly, & accepteth, with much delight, their holy exercises maintained in times of prospering prophanesse: although a sinner do evill an hundred times, and his days be prolonged, yet surely it shall go well with them th [...]t feare G [...]d, which fear before him. Eccl. 8.12. For the eyes of the Lord run to and fro throughout the earth, to shew himself strong in the behalf of them [Page 246] whose heart is perfect before him. 2 Chron. 16.9. The Lord delight­eth not in the strength of the horse, he takes no p [...]easure in the legs of a man; The Lord taketh pleasure in them that fear him, in them that hope in his mercy. Psal. 147.10, 11. The grief of the godly meets with gracious acceptance; Gods com­placency is in their contests for his truth and glory in a cloudy day, more then in all the glittering glo­ry of the world: the mourners in Jerusalem, in the day of her abomi­nations are the marked of the Lord. Ezek. 9. and in his own time God will restore comfort to Zion, and to her mourners: did ever the house of Jacob seek God in vain, or serve him for nought, or stand up for his name, cause or people, and not meet with eminent expressions of acceptance? Shall Abraham arise to the rescue of an holy Lot, from the hands of the prophane, and [Page 247] not meet with his God to assure him that he is his shield and excee­ding great reward? Gen. 15.1. Gen. 19.16. Or shall Lot's Righteous soul be greived with the filthinesse of Sodom, and not find the favour of God to pull him out of the destruction thereof? Know­eth not the Lord how to deliver the Righteous? Joh 42.10.7, 8. Shall Job serve God for nought, when stript of all by the Devill? and shall not God return the captivity of Job, and double his estate? Shall he main­tain his integrity against the proud censures of his prospering friends and not become their advocate to pray the pardon of their sin? Shall Davids courage destroy the Goliah that defied the God of Israel, and must not the Daughters of Israell sing, 1 Sam 18.7. David hath slain his ten thou­sands? & Saul his thousands? Shalhe wait on God in patience, & not lay his hand on the Lords anointed, (though himself anointed to the [Page 248] King­dome) to make way for the pos­session of Gods appointment and shall not his Throne be esta­blished? Shall Daniel in the midst of Babylon make supplication for oppressed Israel, Dan. 9.20. and not be com­forted by the Angel Gabriel, and assured that he is greatly beloved and his supplication is heard? Shall a­ny give a cup of cold water to a Prophet, Mat. 10.40.41, 42.19.28, 29. M [...]r. 10.29. in the name of a Prophet, and not receive a Prophets reward? Shall any lose his houses, or bre­thren, or sisters, or father, or mother, or Wife, or Children, or lands, for Christ his names sake, and not re­ceive here an hundred fold & here­after eternall life? in a word, when the dispensations of providence are darkest towards the Church, the diligent discharge of holinesse is most delightfull to the Lord: when his Spouse is in holes and clefts of the Rock, then he takes pleasure to see her countenance, and to hear [Page 249] her voyce. Cant. 2.14. When all Israell are turned aside by Ahab then: Gods regard is to the Rem­nant that bow not the knee to Baal: when all the inhabitants of the earth receive the mark of the beast and follow the Whore, R [...]v. 13.10 then the Lord triumpheth in, and insulting­ly observeth the faith and patience of the Saints, when the prosperity of prophane men, swells them to blaspheme and say that it is in vain to serve God, if then they that fear God do speak often one to another, then the Lord shall hearken and hear, &c. He accepts their ser­vice done in so sinfull a time, nay he expresseth speciall acceptance as we shall evidence by the severall degrees and acts of it, as they are declared in the Text.

The specialtie of divine accep­tance of the Godly, and their holy exercise in times of prospering profaness doth appear and consist in [Page 250] three steps or gradations. viz. The

• 1. Regard God hath to them and their service.
• 2. Remembrance of them and their service.
• 3. Recompence for them and their service.

The first degree and expression of Gods speciall acceptance is, The Regard God hath unto the holy exer­cise of the godly in evill times: 1 degree of divine ac­ceptance. and that is ardent and affectionate, hee hearkned and heard: he heard not onely, but hearkned, importing di­ligence and delight in his attenti­tion, as one that was affected with the discourse of the Godly in those dark times; hearing is an act of ob­servation, but seemes to be formal, superficiall, and carelesse, yet when it is referred unto God, it notes his serious observation and delight, unto the answer of the prayers of the poor and needy. Psal. 34.17.69.33. But hearkning is an act of at­tention; & that with all earnestness & activity, that we may apprehend what is spoken and not misse of it, or mistake it, but be resolved [Page 251] into it as, the direction of our ways and therefore it is emphatically expressed by the Prophet Isai. 32.3 The eyes of them that see shall not not be aim: gestus dili­genter au­seul tantis. The ears of them that hear shal hearken. Mans most serious attention is always expressed by a hearkning unto the Word of the Lord; and Gods most speciall ac­ceptance of his peoples desires is said to be hearking to their prayers; Thus God hearkned to Leah and to Rachel. Gen. 30, 17.22. and he heark­ned to Moses, when he moved for Israel. Deut. 9.19, 10.10. Hearking is an act of regard and respect not onely to Attention but Auscultati­on, they that hearken do obey, yield, assent, & admit of the thing heark­ned as true & good: so that when the godly spake one unto another, though, to men, it seemed to be in vain, and they would not regard it; yet the Lord heard, and he had re­spect unto it, nay, he hearkned, [Page 252] listned, layed his ear unto their dis­course, with all diligence and de­light, assenting unto the truth and goodnesse of what they had spo­ken; and admitting it to seize and settle upon his heart, as that which must command the great Jehovah which he could not gain-say, out would constrain him at the length to break his attention, by an open asserting the verity of their dis­course and the integrity of them that in so evill a time, and under such a generall apostacy did feare him; and think upon his name: and zealously speak one to ano­ther. But

2 degree of divine ac­ceptance.Secondly Gods acceptance of the Godly, and their holy exercise is not onely to listen and regard but also to record and remember: he doth hear and hearken with all pleasure and delight, in so much that he hath a book of Remembrance written before him for them that fear [Page 253] him and think upon his name. This Judge of the whole earth doth not only listen carefully to the language of his Advocates, but lest any of their pleas should passe without ponde­ring and due answer, his Notaries are at work, and enter in a book their discourse all their acts and ar­guments of holinesse; least they should be forgotten: note-books are notations of affection, and care of recordation: what we write we deem worth remembring: Re­cords are kept of matters of mo­ment to be regarded, and acts of loyalty and fidellity to be rewar­ded. Catalogues and Calendars of eminent persons and service are prepared for Kings, as the evidence of their respects, and direction of the dignities they shal confer: Chro­nicle [...] are written for the considera­on of most Royall Emperors as evidences of their esteem of things transacted; and dictates of recom­pense [Page 254] for noble atchievements: Tamerlane the great, was so well pleased with the diligence & faith­fulnesse of his servants that he kept a Catalogue of their names and services which he daily read, and the Chronicles of Persia were kept and consulted by the King Ahashu­erosh that if his list or leasure could not confer a present recompense upon faithfull Mordecai, for his good service, an after opportuni­ty may do it: Now God is not for­getful as man, nor needs he any re­cord: it must needs be in a distem­per that David shall demand, hath the Lord forgotten to be gracious? Psal. 77.9. Isaih 49.14. or Zion determine the Lord hath for­saken me, and my God hath fogotten me; For the Butler may forget Joseph, and Joseph may forget his former toyl and Fathers house: nay a woman may forget her sucking child; but God cannot forget h [...] people: and therefore when God [Page 255] makes mention of a book of Re­membrance, it is but after the man­ner of men, to manifest and make known his high esteem of his peo­ple and their holy exercises, whose names he is said (after the manner of noble Princes) to enter in a book of of life, and their diligence in duty for him and his name, to register in a book of Remembrance: that although their devotion bee dis­owned and despised by men, and devoted to oblivion, and their pre­sent estate suggest it disregarded by the Lord; yet they may know it is observed, and esteemed as an high act of holinesse: it shall bee registred in his Chronicles, books of acts and Monuments that they may not lose, but hereafter reap their due Reward. And there­fore.

The third and last degree of Gods speciall acceptance of the Godly and their holy exercise is, 3 degree of divine ac­ceptance. [Page 256] Recompence and reward thereof. God regards unto Remembrance, and remembreth unto recompence; he doth not only hear and hearken, but cause a book of Remembrance to be written before him, nor is his Record uselesse and a bare rehear­sall of the holinesse of his people in evill times. But the Dictator of the reward to be conferrd on them for diligent adhaerence unto him under prospering prophaness; they must not lose that leave all for God in a day of temptation; He will soon resolve that enquiry, Master what shall we have, who have left all and followed thee? With an assu­rance, none that have left any thing for him shal be losers, but shal reap their comfort an hundred fold, and have eternall life in to the bargain. Mark 10.29. None that are sted­fast, unmoveable. abounding in the woak of the Lord, shal labour invain, the God that accepts will in his [Page] time approve the acceptance of their service. He that hears and hearkens, will remember, and he that remembreth wil recompence, so as that after all the contempts of men, by reason of the cloudy providences that attend them, a man shal say, verily there is a reward to the Righteous, verily there is a God that judgeth the earth. Psal. 58.11. And the acceptance of God wil appear to be the more speciall, if we consider the quality of this re­ward, they shall receive that speak one to another in evil times, which consisteth in these two things, viz. Their

• 1. Propriety and Peculiarity of relation to God, They shall be mine when I make up my Jewels.
• 2. The Paternal carriage of God towards them. I will spare them as a man spareth his own Son which serveth him.
  1 Part of Righteous mens Re­compence

The first [...]art of this reward is, [Page 260] the propriety and peculiarity of their relation unto God, they shal be mine in the day that I make up my jew­els: their propriety is unto God, they are his, the Lords people are his portion, and Israell is the lot of his inheritance. Deut. 32.9. This is the high honour of Israel, to vouch God for their God, and to have God to vouch them for his peo­ple. Deut, 26.17, 18. The great Charter of all our priviledges even the very Covenant of grace con­cludes us but in a propriety to God I will be your God, and you shall bee my people, nor indeed need we a­ny more, for happy is that people, whose God is the Lord. Psal. 144.15. In the utmost of distress, nay w [...]en drawing nigh unto death, the holy heart desir [...] no more then to beable to determine this God is our God, our God, and he will b [...] our guide even unto death, Psal. 44.14. For what is there in Heaven but God, [Page 261] and what can we desire in all the earth besides the Lord. Psal. 73.15. To stand entitled to God is to en­joy Abrahams portion, a God all­sufficient, 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 18.1 [...]. 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 [Page 262] 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 Zio [...], 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 [Page 263] 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 [Page 264] 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 commō 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 [Page 265] 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 [Page 266] under the most polluting pro­phanesses, which passe upon them and are kept by the power of God, through faith, to the exercise & ap­provemēt 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, [Page 267] 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 sadn [...]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 [Page 268] 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 [Page 269] in his peculiar preservation in the midst of evill, he as it were calling on them, Come my people enter into thy Chambers, shut thy door, hide thy self as it were for a little moment, untill the indignation bee over-past. Isai. 26.21. So that they are brought as Jewels into a Cabinet; nay sometimes God makes his rescue of his people from the rage of the enemies, to evidence the peculiarity of his right, and relation to them, as men pick up pearls from before Swine, that trample them in the mire: So God redeems his people from the pride of men. Thus God obser­ving the miseries of Israel doth aggravate them, and excite him­selfe to put a period to them by the peculiarity of the peoples relation to himselfe; I have forsaken mine house I have left mine heritage; I have given the dearly beloved of my soule [Page 270] into the hands of her enemies, ma­ny pastors have destroyed my Vine­yard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilder­nesse; Jer. 1 [...] 6, 7, 8, 9. &c. therefore I will pluck out the house of Judah from among them, then will I returne and have compas­sion on them: the day of salvation, is the day in which God sheweth the esteeme he hath of his people, and this day God hath in this World many times, but when the day of judgment cometh, in which the Lord shail send out his Angels to gather out the good from the bad and the righteous from the wick­ed, and shall say, Come ye blessed of my father inherit the kingdom pre­pared for you. What ever provi­dence have passed on them in the World, they shall then bee made manifest to, be in proprie­tie, and peculiaritie of re­lation [Page 271] to the Lord, hee then witnesseth these are mine in this day that I make up my Jewells, and that is the first part of their reward.

The second part of the reward of holy men, The second part of the Righteous mens Re­compence. that do exercise pie­ty in times of prospering pro­phaneness is the Paternall carriage of God towards them. I will spare them as a man spareth his own Son which serveth him: They behave themselves like Children, and hee will behave himself like a Father; They are sons of zeal and affection, he will appear a Father of pity and compassion; They complain of the dishonour done to God, and God will complain of the disasters that befall them: Whilst they are grieved for sin, he is grieved for their sorrow: they are indeed willing and studious to keep con­sciences void of offence towards God and man, yet in many things [Page 272] they miscarry and commit sin, and provoke God to scourge them with the rod of men, but in their perplexity he is full of pity and when provoked highly to chastise them, he will spare them as a man spareth his own son who serveth him: Such is the pity of a parent that it is ready to run into a sinful indulgence of the sons perversness if not barred with a sacred prohi­bition, Let not thy soul spare for his crying, Psal. 103.13. and look what pity parents bear to their children, such pity beareth God to them that fear him: he passeth by transgression and sin: he blotteth out their iniquity, nay many times beholdeth not iniquity in Jacob, nor transgressiō in Israel: he winks at small faults, hee seeth many a wanton trick which he observeth not: he cover­eth their wants and weaknesses, for were he severe to mark all that is amiss, who should stand before h [...]m: He entreth not into judge­ment [Page 273] with his servants knowing that in his sight no flesh living can be justified. He may check mis­carriages, but corrects Rebellions. As long as the counsells of the Word will restrain, he useth not the rod; they run into disobedi­ence before reduced by chastise­ment. And when his soul is pro­voked to correct, and he may not spare the rod least he spill the child. Oh! with what yerning bowells doth he give up his people to bee afflicted? in pity he parleth and perswadeth, Be thou instructed Oh Jerusalem, least my soul depart from thee; With what paternall con­flicts doth he chastise? How shall I give thee up Ephraim? How shall I make thee as Zeboim? How shall I set thee as Admah? my repentings are kindled within me, Hos. 11.8. The least remorse in Ephraim will engage great repentings, in God I have heard Ephraim bemoaning [Page 274] himself; thou hast chastised me, and I was chastised; after that I was turned I repented, &c. And presently Gods hand is stayed, his heart is moved, and his compas­sion cryeth out, Is not Ephraim my dear son? Is hee not a pleasant child? for since I spake against him, I do earnestly remember him still, therefore my bowels are troubled for him: I will surely have mercy upon him, saith the Lord, Jer. 31.18, 19.20. Gods hand is long ere it bee lifted up against his sons; and of­ten lifted up, and yet doth not light upon his children; nd when he is necessitated to strike, yet hee doth not strike them as he striketh others; He stayeth his rough wind in the d [...]y of the Eastwind, for this is all the end the taking away of their sin, Isa. 27.9. When the cup of his wrath doth go round through all the Nations. Israel doth not but sip at the brim, [Page 27] not drink near the bottome, much lesse drink off the dregs, no, that is for his enemies. When his wrath is most outragious, his mercy lay­eth a restraint on it, and in com­passion, he saith, surely they are my people, Children that will not lye, and so he becomes their Saviour, Isai. 63.8, 9. in all their affliction, he is afflicted with them, and the Angell of his presence saveth them: So that this is the re­ward of the pious, that even when perplexed by the prospering pro­phane who are Gods hand, sword, and Rod for their correction, yet they are Sons, and spared as sons that serve him, his whole displea­sure doth not arise; he punisheth them much lesse then their iniqui­ties deserve; he dealeth with them as Children, and wil e're long bring them from under his Rod, and make them that smote them to see and know that he spared them as a man spareth his own Son who ser­veth [Page 276] him. And thus then we see that how sad or cloudy soever the providences of God may be to the Godly, when wicked men prosper, & in their pr [...]dederide pi [...]ty, & de­termine it is in vain to serve God, and to walk mournfully before him. Yet the truly pious and their holy exercise meets with especiall ac­ceptance, for it is Regarded, heard and hearkned to, Remembred and written in Gods Register, nay, Re­compensed with a free and full re­ward of propriety and peculiarity of relation to God, and paternall carriage from God. They shall bee mine in the day that I make up my Jewells, and I will spare them as a man spareth his own Son who ser­veth him. Let us therefore passe unto the reasons of this especiall acceptance thus extended.

The Reasons and grounds why the Godly and their holy exercise in times of prospering prophaness [Page 277] do meet with such speciall accep­tance from the Lord of hosts, are reducible to three heads.

• 1. They are a speciall people.
• 2. They performe speciall ser­vice.
• 3. God is under speciall engage­ment thereunto.

Of these in their orders, and first of the first.

Reason. (viz.) The Godly and their holy exercises in times of prospering prophanesse find spe­ciall acceptance with the Lord of hosts because it is the service of spe­ciall people: the quality of the per­sons puts a lustre on the perfor­mance, the Lord minds not somuch how well as by whom holy actions are performed? The method of God is to consecrate the person that must approach unto him: he Redeems unto himself a peculiar peo­ple, that may, and must be zealous of good works, Titus 2.14. and makes unto him­self [Page 278] a peculiar people, and Royall Priest hood, that they may offer up acceptable service, a chosen Genera­tion, that they may shew forth the praises of him that hath called them out of darkness into his marvellous light, 1 Pet. 2.7.9. Titus 2.14. For God hath respect to Abel, and to his Sacrifice. Gen. 4.5. And Da­niell is dearly belo [...]ed; and there­fore his desires are accepted. Dan. 9.23. God accepts the person, and then the performance, the naked person without any qualification is accepted by the Lord. Jacob, having done no good, is loved, because the Lord wil exclude humane boasting, Rom. 11.9. Josh. 24.2. and magnifie his grace: Abraham was of the family of Terah, and served other gods, when singled out to be the friend of God: and Israel was no more holy then other nations, Ezek. 16. her Father was an Amorite, and her Mother an Hittite, when lying in her blood God passed by and pitied [Page 279] her: and chose her to be a peculi­ar people, to come nigh unto him­self: and David was the the most despicable of the family of Jesse, but the chosen of the Lord, before saved, and succeeded by the Lord: the person of the wicked being disow­ned their best performances are rejected. I know you not, is a barre to divine acceptance of any action: whilst weak and imperfect perfor­mances passe current for an ac­epted people; for as the provi­dence of God is peculiar to man, above all other Creatures, because of the specialty of their creation; so among men it is most specially conversant about the Godly, for they are most speciall persons, and that in these two respects.

• 1. Specialtie of relation to God.
  1. the spe­ciall Rela­tion to God
• 2. Specialty of qualification for God.

1. By the specialty of relation to God, They are his people, and [Page 280] peculiar Treasure, and the lot of his inheritance. Above all people on the earth, they are not onely Crea­tures, and the noblest of Creatures, but amongst the most noble of Creatures, they are the choisest, not onely are they the houshold stuffe, but Jewels of God, Vessels of honour fitted for the Masters use, & this spe­cially of their relation unto God is in respect of their

• Election.
• Redemption.
• Vocation.

2. specialtie of the God­ly.They are specially related to God, and that by Election they are the chosen of the Lord, and so the subjects of speciall favour. Psal. 106.3, 4, 5. We read of the good of Gods chosen, the favour of the E­lect, which gives it an Emphasis: Election is a note of high honour, & assurance of choisest blessings in the most sad and perplexed cond­tion; I [...]r [...]els most encouraging E­pethite [Page 281] is the chosen of the Lord. Psal. 105.6. 1 Chron. 16.13. And so under the gospell, though they be a p [...]ople scattered through Pon­tus, Galatia, Cappadocia, Asin and Bithynia. Yet it is their honora­ble Epethit [...], Elect according to the fore knowle [...]ge of God. 1 Pet. 1.2. and a chosen generation 1 Pet, 2.7. For indeed E [...]ection is the summe of all happinesse. Psal. 22 12. Hap­py is the people whom God hath cho­sen: It is the Reason of support un­der saddest pressu [...]es. Jacob whom I have chosen, thou art my servant; I have chosen thee and not cast thee away; fear thou not, I am with thee, be not dismaid, for I am thy God. I will strengthen thee, I will uphold thee by the Right hand of my Righ­teousnesse. Isai, 41.8, 9 10. And of Salvation [...]u [...] of most desperate dangers: nay the enjoyment of all good is assured in, and by our Electi­on. Oh! Jacob my servant, and thou Je­suron [Page 282] whom I have chosen; I will pour water on him that is thirsty, and floods upon the dry ground, I will pourmy spirit upon thy seed, and my blessings upon thy Off­spring. Isai. 44.2, 3. Ele­ction is the Fountain of all favour, not onely vocation, justifica­tion, sanctification and glorifi­cation, but even redemption. The reason of all these is the result of our Election; we are indeed cho­sen in Christ, Eph. 1.4. but Christ was chosen for us; he is Caput Electorum, not Causa Electionis, the head of the E­lect, but not the ground of election. God did not chuse us because hee would shew his wisedome in the redemption by Christ, but doth shew his wisdome and redemption by Christ, because he had chosen us; our Election was the enforce­ment of our redemption, for the foundation of God abideth sure, 2 Tim. 2.1. the Lord knoweth who are his, and of [Page 283] his chosen he will not loose any: so that the holy services of the Godly must needs find acceptance, for they are a speciall people in Gods eye, and election from all e­ternity, in whose behalf he hath purposed and provided the utmost good that can be, for they are in­deed in speciall relation to him, and shall be specially regarded by him, however they are suffered some­times to lye common as of no e­steem. Again secondly,

The Godly are in speciall Rela­tion to God, Redemption because Redeemed by him: they are not only his by crea­tion, wherein yet the Emphasis ly­eth on the Godly, for in planting the Heavens, and laying the foun­dations of the earth; He hath said unto Zion thou art my people. Isai. 51.16. But also by redemption: Psal. 8. great is the dignity stamped on them by cre­tion, wherein he was made but lit­tle lower then the Angells, but much [Page 248] greater is the dignity of our re­demption, wherein we are made higher then Angels, who are but ministring spirits to the redeemed of the Lord. Redemption is the assurance of highest favours, for it is the result and expression of grea­test love and good will; the redee­med are those who have cost God dear, Heb. 1.14. & therefore must not be despi­sed, he hath bought them, not with coruptible things as silver and gold, but with the precious blood of Jesus Christ, 1 Pet. 1.19. It is the highest E­pethite of honour, They shall be cal­led the Redeemed of the Lord. Isai. 62.12. For that is the Evidence of their Election, and effect of un­speakable compassion, and cannot but assure them, and however they are now disregarded, dispersed and distressed in the World, yet they shall be looked after and returned with comfort, for the arm of the Lord shall awake, and make a way [Page 285] through the Sea, for the ransomed of the Lord, to passe thorow, and the Redeemed of the Lord shall return to Zion with singing, and everlasting joy shall be upon their head: they shall obtain gladnesse and joy, and sorrow and mourning shall flee away. Isai. 35.9.51.10, 11. Can God be mindlesse of his Church, bought with his own blood? hath he not spared his Son, but given him for us, Rom. 8. [...]2. and shall he not much more spare us all things el [...]e? hath he bought us with a price to glorifie him in soul and body, and redeemed us to bee unto himselfe a peculiar people, zealous of good works, and shall he not have speciall respect unto our performancies? vocation.

Lastly, the godly are in speciall Relation to God, by their vocation, they are the chosen from eternity, Redeemed with inestimable price; yea, and the called of the Lord: the Elect of God lye sometimes in the [Page 286] estate of darknesse, and by nature are no lesse liable to the wrath of God, then the worst of men run­ning with others in the same excess of riot, Ephes. 2.2, 3. Titus 3.3. subject to the God of this World and serving divers lusts, thus it was with Abraham, and thus it was with the [...]postles untill the grace of God appeared, and called them out of darknesse into his mar­vellous light: Heb. 3.1. but the godly are made partakers of the heavenly cal­ling; an estate of honour, unto which not many wise, not many rich not many noble do attain. 1 Cor. 1.26. Vocation is the execution of Election, and extention of favour intended from eternity: whom God praedestinated, them he called Rom. 8.39. Our calling is that which a­ctually entitles us to the priviledg­es of grace, and brings us into con: formity to, and communion with God, engageth us to walk with G [...]d and assureth that he is our God al­sufficient, [Page 287] our shield and exceeding great reward: we are culled and called to bear up Gods name in the World, and therefore must needs be cared for by him above the rest of the world, he hath called us and must needs conserve us to his hea­venly Kingdome.

If the cry of the called and chosen of God, be of more value then that of the sleighted and rejected of the Lord; if the complaints and holy conservation of the Redeemed bee worth regard, then the Godly and their holy exercise must needs meet with speciall acceptance: this spe­cialtie of relation is the great Rea­son of the Saints affliction, and suf­fering by the World, and shal it not be the reason of their support & safe­ty, the World hates them because chosen out of the World, and shall they not then be kept in the World, and from the evill of the World? John. 17. the the Devill rageth against them, be­cause [Page 288] the redeemed of the Lord, and shal they not, through divine favor, shortly bring Satan under their feet? their friends forsake and contemne them, because the Called of the Lord shall not God then favour and fill them with joy in the light of his countenance? So long as the godly stand in this speciall relation by Election, Redemption and Vo­cation; they cannot but find speci­all acceptance of their service in sinfull times. But second­ly.

They are a people specially qualifi­ed for God; they are not onely Vessells of honour, but fitted for the masters use: they have not one-divine election, Redemption and Calling, to enforce Gods affection towards them, but singular holy qualities in their own mind and spirit, to attract and draw unto themselves the divine favour, like good Children are beloved by the [Page 289] Father not onely, for that innate Reason because Children, but be­cause good, they are the subjects of all those qualities which are the ob­jects of divine complacencie, they do what God delighteth in: they are godly, and hath not godli­nesse the promise of this life, and of that which is to come? and they are employed in holy exercises, and that is profitable, when bodily exer­cise profiteth not. The Text taketh notice of their rare qualifications, and they are two they fear God and think upon his name: they are both habitually and actually holy: the fear of God that spring of prudence, and beginning of all wisedome, de­signing matters of highest impor­tance, discerning dangerous and difficult oppositions, and directing all way and means for the accom­plishment of it's great design of fa­vour and Reconciliation. That spur of duty that trembleth at Gods [Page 290] Word, trampleth on all obstructi­ons, and travelleth with constancy and cheerfulnesse in the way of Gods holy Commands: That strength against corruption and temptation curbing lusts, casting off allurements, and couragiously stan­ding against humane fury which can onely kill the body, the fear of God which made Abraham leave his Fa­thers house and follow God he knew not whither; Mat. 10.28. which made Joseph faithfull in Potiphars house, not da­ring to commit lewdnesse with his wanton Mistrisse; that made Oba­diah compassionate toward, and care­full to preserve the Prophets of God; that kept Job upright in the East, and restrained the Idolatry imposed on the three Children, and spurred Daniel to be exact in devotion, when never so much liable to danger, that filled the Martyrs with zeal in ad­haerence to truth, under hellish tor­ments. This fear of the Lord is [Page 291] the qualitie, habit, and disposition of such as live godly in evill times, for indeed others that want this, cannot do that; the want of divine fear is the very ground of a [...]l impi­ety, and shall not this speciall qua­lity make them acceptable to God? the fear of the Lord is to be prized above favour which is deceitful, and beauty which is vain. Prov. 31.30. And the Lord seeketh such as fear him to serve him, and his eyes are on such as fear him his ears are open unto their cry, Psal. 33.18. And his pity is to them as a Father to his Child. Psal. 103.13. The fear of the Lord tendeth to life he that hath it shall be satisfied, and shall not be visited with evill. Prov. 19.23. but if visited he that feareth the Lord shall come out of all evill: such is Gods delight in this speciall qua­lity, Eccl. 7.18. that though the sinner do e­vill an hundred times and be deli­vered, yet certainly, it shall go well [Page 292] with them that fear the Lord. Eccles. 8.12.

But they are not onely united unto God, by the fear of his nam [...], but do also act it unto his honour: [...]. By think­ing on his name. they have not only this holy habit imprinted on, and implanted in their hearts, but it is operative and sendeth forth its fruits and effects, they that feared the Lord thought [...]pon his name, and spake often one to another. The fear of God fills the Godly man with the thoughts of Gods Name; and so fills him with grief and jealousie, because of the blasphemy which is belched out a­gainst this holy name, and the dis­honour that is done unto it: like in­genious children they are affected with the Fathers disgrace, & the ve­ry zeal of Gods house consumeth them their cry 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 [Page 293] 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 [Page 294] 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 o [...]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 [Page 296] 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 [Page 297] 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 [Page 288] 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 G [...]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 [Page 299] 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 subj [...]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 [Page 300] speciall service. To live as lights in the midst of a crooked and per­verse generation, Phil. 2.1 [...]. 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: [Page 301] pon of piety against the pride of Saul: Paul whom bonds and imprisonment did attend in every place: Origen the pillar of truth against Pagan philosophy: Atha­nasius, that hammer of the Arrian Haerisie: and Luther, that trum­pet of the World, and monster of men for his opposition of Pope, Empire and Devill. These and such like are monuments of divine support, preservation and favour; because patterns of true courage, zeal and piety. Antipas must not onely have an honourable menti­on, but be made an honour to the Church at Pergamus, because Gods faithfull Martyr slain where Satan dwelleth; and it shall be the one­ly note of Renown to the Church her self to dwell where Satans seat is, and yet to hold fast: Rev, 2.13 sinfull compliance, shamefull conni­vance, and odious Toleration [Page 203] of false Religions is the ble­mish whilst zealous, constant adhoerence to God, and cou­ragious opposition of impo­stors is the duty & only dignity of seven famous the Churches of Asia: this is the especiall ser­vice enjoyned, and expected; and when it is done cannot but bee esteemed. God loves to see our garments clean, and unspotted insoyling and dirty times: hee must lend an eare to that one tongue that speaks for him and his truth against common talk, and cause a book of Remembrance to bee written for them that repine at the pros­perity of prophaneness, and read Lectures of patient pursuit of piety, when it seemes to be in vain to serve God, and make them Jewells in esteem who were soe [...] in efficacie and [Page 303] operation sparkling in adverse time, and spare them in the day of his visitation, who spare not them selvs, nor are spared by others in the hour of temptation: It adds no smal Emphasis to prayer, when we can appeal to God, for thy sake we are killed all the day long; and are counted as sheep for the slaughter. All this is come upon us, yet have we not forgotten thee, or dealt falsly in thy covenant: But so much for the second Reason.

The Godly and their holy ex­ercises in evill times do, 3d Reason, and can­not but meet with speciall accep­tance because God is specially enga­ged to reward them: with the pure, the Lord cannot but be pure, and righteous towards the righteous, though he doth not always disco­ver it unto humane sense; yet he is so i [...] himself and his peoples faith: his love once fixed is never re [...]ved, but yet it is not ever dis­played [Page 304] or discerned. It is consistent with the sharpest of chastisements, though seldom so conceived: In justice, wisedom, and faithfulness he many times hides his face from his dearest David, and giveth the beloved of his soul to the oppressor, & suffereth proud men to prevail and trample on his truth and people & succeed in such horrid impiety as may make the wicked to say, God regardeth not the righteous, and it is in vain to serve him: nay it may stumble the Godly themselves, and make them almost slip, and say, in vain have I washed my hands in innocency, and God hath forgot­ten to be gracious: but yet whilst God standeth at this distance from his people, and seemeth so much to own and countenance the wicked; God is bound (to spaek with reverence) in unviolable bonds to respect the righteous, and openly even in the sight of men to [Page 305] give publick testimony of such special respect. Hereunto he is en­gaged not onely by the common course of piety, but by speciall en­gagements and peculiar obliga­tions which arise partly from himself, and partly from his people

First, God enga­ged by himself. God is under speciall en­gagements of speciall respect to them that are Godly, in evil times and that from himself, and they are two, the

• 1. Vindication of his name and properties.
• 2. Verifying his word and pro­mises.

The first engagement that lyeth on God to shew respect to the godly in times of prospering pro­phanenesse is the Vindiction of his name and properties: So long as the wicked prosper and the godly are oppressed Gods properties are clowded, and [Page 304] [...] [Page 305] [...] [Page 306] his name contemned: but after re­turne of the godly the cloud is dispelled, and contempt discharg­ed: the favour of God is extended to the righteous of out his feare of their enemies: For God is jealous of his name, and glory and will not suffer the honour thereof to be given to another: Gods chas­tisement of his children is many times checked by the pride of the rod, which riseth up against him­self, whilest it rageth against his people: the prosperity of the pro­phane and perplexitly of the pious, puts God on the Vindicati­on of his power and justice, holi­nesse and truth: All which are ar­raigned at the Barre of humane fancy, and there condemned; some times, and that often, the wicked charge God with positive impoten­cie but ever attribute to themselves the acts of his power, in their owne prosperi [...]y & his people [...]fflictions [Page 361] they often say because God was not able to bring them into the Land of which he sware, therefore he slew them, Numbers, 14 16. And what is the Lord that he should deliver out of my hands? Is he able to do more then the Gods of Hamath and Arphad, and the Gods of Se­pharvaim dumbe Idols that had no power saith railing Rabshakeh? Isa. 36.18. And so taun­tingly insult over the faith of the godly with a Where is your God, and he trusted in God, let him save him if he will have him; Christ cannot be crucified but his Divine power must needs be denyed with a now he cannot come down from the Crosse and save himself, who would build the temple in three dayes: these are the wild conclu­sions of such as know he had sa­ved himself from their rage untill the appointed time: and when they do not positively speak Gods im­potency, [Page 362] they attribut to themselves the [...]ct of his power, and crie, our hand is high and the Lord hath not done all [...]his. D ut. 32 27. And by the str [...]n [...]th of my h nd have I done it and by my wi [...]d m, for I am prudent. Isa. 10.14. So that there is a nec [...]ssi [...]y laid upon God to re­straine his wrath towards his pro­voking children, least the enemy behave himself proudly, and say my hand hath done it: and God must r [...]scue Is [...]ll fro [...] Assyria, the rod of his anger, because The Rod sha­keth it self [...]gainst him that lifteth it up: So that a more pregnant argu­ment cannot [...]e urged in praier, for Gods appearance, then the neces­sity of making, known his power unto the end of the Earth: Nor is God more engaged to vindicate his power, then his Justice, and holinesse, how often have the heathen concluded by the pros­perity [Page 363] of the prophane, that either there is no God, or he is not a Righteous God but that he loveth impiety? as Dionisius concluded, the Gods take delight in Sacriledge; but we need not tra­verse prophane, whilst sacred story ab [...]unds; with such sinfull instances, how do the most wicked oppresse the righteous? & cry God doth not see, God hath for­gotten it, and hideth his face, hee will not see nor doth he regard it, Psalme, 10.11. It is in vaine to serve God and no Profit, to wa [...]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 j [...]dged vanity, nay the very godly themselves [...]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 [Page 364] 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, th [...]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, pr [...]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 [Page 365] 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 I [...]t [...] of it must fall to the ground, ma­ny [Page 366] are the gratious promises God hath made to the righteou [...], and the de [...]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 appo [...]n [...]ed time, yet it shall come, it shall not [...]arry; though the children of God many times doubt, a [...]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 p [...]rt of the reason, but se­condl [...].

God is under a speciall en­gagement, to shew speciall respect unto the godly, and their holy exercises in tim [...]s of prospering prophanenesse and that in respect of the godly themselves, and that to.

• [Page 368] 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. [...].

The second engagement on [Page 369] 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 b [...] 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 saf [...] ­ty from him that puffeth at him: then shall the tune be changed, if God return the captivity of Job, his censorious fr [...]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 [Page 370] confession of his wicked curs [...]ng: & if Paul escape the venom [...] of the Viper then h [...] shal be called a God: For mens censures are as changable as their condition; the Resurrecti­on of name and estate goeth toge­ther, and ther [...]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 clam [...]urs of the wicked, commit their Righteous cause to God, silently bear all re­proaches, and wait for Gods righ­teous judgment, and therefo [...]e God is engaged to restore their e­state and cause their Righteousnesse to break forth as the sun at noon­day: so that if we well w [...]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 [Page 371] 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 [Page 372] 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 the wicked cry he hath forsaken him. Psal. 71.11. and follow them with mocks, taunts, and reproaches, as the very sting of their affliction: David can no sooner be driven from Jerusalem by Absolon, but he is cursed and called dead dog, man of Belial, and bloody man, and counted a rebell unto Saul (whom he durst never resist) by a blas­pheming Shimei: nor shall Jobs sorrows seize on him without the proud censures of his prosperous fri [...]nds: Christ cannot be delive­red into the hands of men by the determinate councell of God, but he is accounted stricken, smitten of God and forsaken, nay the pride of the wicked carrieth them out unto [Page 273] blasphemy against God, as one that seeth not, regardeth not, fogetteth and sorsaketh his people: that is impo­tent and cannot, or mindlesse and will not save, or shew favour to the Righteous, and so the rich oppress the poor, condemn and kill the just and none resist them, and cry out in insolence, Aha, so we would have it, and there is none that can deli­ver out of our hands: and so con­clude it is in vain to serve God, and walk mournfully all the day, not on­ly in their pride, treading down the godly, but tr [...]mpling on their ho­ly exercises, in such evill times, as of no weight or moment, meeting with no acceptance from God or men; little considering the special favour God beareth to them, who all this while fear before him, think of his name, and speak often one to a­nother, as resolved to bear the re­proaches of the wicked, yet not to forget God or deal falsly in his Co­venant, [Page 374] though they be killed all the day long, and counted as sheep for the slaughter: but let the wicked well weigh in their thoughts the speciall acceptance that the godly & their holy exercise, in evil times, doth receive from the Lord of hosts, and it will cool their cou­rage, abate th [...]ir insolency, check their pride and blas­phemie, whilst the language there­of is that of the Psalmist, in Plas. 75.4, 5, 6, 7, 8, 9, 10. I said un­to the fools, deal not so foolishly: and to the wicked, lift not up the horn: Lift not up your horn on high: speak not with a stiffe neck; for pro­motion comes not from the East or from the West, or from the South, but God is judge he putteth down and setteth up another: for in the hand of the Lord there is a cup and and the wine is red; its full of mix­ture, and he poureth out the same; [Page 375] but the dreggs thereof all the wick­ed of the earth sh [...]ll wring out and drink them, the horns of the wick­ed shall be cut off, and the hornes of the righteous shall be ex [...]lted. And under all the prosperity of the pro­phane, and oppression of the righteous, we may hear the godly thus courting the wicked in the language of the [...]fflicted Church. Rejoyce not over me, oh mine enemie, though I [...]al, I shall rise again, when I sit in d [...]rkness the Lord shal be a light unto me: I will be [...]r the indigna­tion of the Lord, because I have sin­ned ag [...]inst him, untill he plead my cause and execute judgment for mee, he will bring me forth to the light, I shall behold [...]s Righteous­ness, then she that was mine enemy shall see it and be ashamed, Mic. 7. ver. 8 9. Let Babylon boast. Rab­shakeh r [...]il, and the wicked insult over and reproach the godly, at what rate they will, when in [...]ffli­ction [Page 376] and distresse, yet they must know they are related to, and ac­cepted by the Lord: hee hearken­eth, and heareth the conferrence. and complaints constrained from them by the prosperity of pro­phanenesse, and remembreth to re­ward them: they are no lesse in his esteeme then his jewels, or un­der his correcting hand, then sons, only sons who serve him, and whom he must spare, the vile vas­salls and base slaves may see the dear children chastised, and deride them under the Rod, but their rejoycing is only from the teeth outward, being checked with this consideration, they are children, and will bee cockered as soon as corrected: could but the wicked, when imployed to chastise the righteous whom God gives into their hands, heare that voice of God? I have forsaken mine house: I have left mine heritage, I have [Page 337] given the dearly beloved of my soul into the hand of her enemie. Jer. 12.7. It would (as the hand writing on the wal against Belshazar) make the hearts and bones to tremble, for every word is an emphaticall expression of affection and enforcement of a favourable return: mine house, mine heritage the dearly beloved of my soul hee must needs hearken and hear. This speciall acceptance of the godly and their holy exercise doth sug­gest unto us sundry speciall consi­derations, which may check and a­bate the insolency of the wicked, and teach them to asswage their pride towards the Righteous and their blasphemies towards their God and the course of Religion, and they are these (viz.)

1. Enmity of God is consistent with the enjoyments of the world: peac, plenty, health, liberty, wealth and dignity, the utmost enjoy­ments [Page 378] and highest of prospering providences are attendants on im­piety, and no expressions of favour and friendship of God: however they be extension: of general good­nesse they are not the least Eviden­ces of peculiar armity: the wicked may be advanced to afflict the righ­teous, and yet never be accepted of the Lord, nay have God for their very enemie, and one that de­signeth their ruine and rejection: they are not more the objects of Saints deprecation and imprecati­on then of Gods indignation: how­ever they at present succeed in sin and God stands silent, he will e're long set their sin in order before their eyes: though they are called hap­py and delivered, and set up in the World, they are proud workers of wickednesse, tempting God, whom the Lords soul hateth: though they may tender unto God some sacred services, and solemne sacri­fices [Page 379] God hath no delight in them shuts his eyes to their offerings, his ears to their cries, and counts all unsavoury: The very incense and and prayers they offer is an abomi­nation: they can, by the serious ob­servation of an awakened consci­ence, see nothing but frownes, wrath, enmity and hatred towards them in the face of God: their ve­ry enjoyments and blessednesse are expressions of displeasure: they are indeed in his service and do him some work, but it is meer drudgery, fit for slaves, not sons to be imployed in; he useth them but his Rod, Axe, saw or sword, which are usually imployed against the objects of his affection, his dea­rest friends and choisest children; with the exceeding grief and com­passion of his spirit, & having done this work must be rejected, & rui­ned: what reason hath Assyria to be lifted up, & in his pride to boast [Page 380] of the might of his power and mul­titude of his Princes, and brag of his cruel purposes, saying in his heart I wil destroy nations, not a few, whilst in all his glory & puissance, he is on­ly the Rod of anger towards others, and object of his hatred in himself; and so soon as God hath done his whole work upon mount Zion, and upon Jerusalem, he will punish the stout heart of the King of Assyria, & the glory of his high looks. Isai. 10.12. What is Babylon better for sit­ting as a Queen, and exalting her throne above the starrs of God, as­cending the height of the clouds, & being like the most high, smiti [...] the Nations with a continuall stroak, ruling them in anger, and persecu­ting, without respect, unto the reproach of Zion, with a now sing us our Hebrew Songs whilst God is her enemy, and will certainly bring her down: were the prospering pro­vidences of this life any certain e­vidences [Page 381] of favour and friendship with God, they might be some causes of confidence? but to bee thus raised for the greater fall, and enjoy nothing but what is consi­stent with, and an expression of an­ger and enmity, as a reservation and fitting to the day of destruction; may wel abate insolencies, and cause low and humble enjoyment of present comforts: this may well check the joy, curb the triumph & make bitter the sweetest morsells of the wicked: when common blessings do come with and spring from the remission of sin, they occa­sion serious joy and thanksgiving, because they are the tokens of amity, but whilst the wrath of God abides, joy, much more insultatio [...], is to be checked: the Prophet Oded doth check the triumph of Israell when they had obtained a victo­ry over their brethren of Judah by the suggestion of Gods wrath [Page 382] against themselves. 2 Chron. 28. You have slain your brethren with a Rage which reacheth unto heaven and now you think to carry them Captive, as if there were not sins a­mong you, or the wrath of God did not abide on you. Sad are the vi­ctories of brethren over brethren especially where the conquerours are no lesse obnoxious to divine; displeasures, if not much more then the conquered: Thus also the A­postle James doth call men most prosperous, to mourn on the me­moriall of the last judgment which must manifest Gods enmity to them, in James 5.1. Go to now you rich, howl and weep, for your miseries are comming upon you, &c. So long as the enmity of God a­bides on any, the best of outward enjoyments afford no cause of jo [...], or triumph much lesse of in­solencie and blasphemy.

[Page 383]2. Especiall favour is every way consistent with the utmost of external, and present afflictions: the righte­ous may be despised of men, and seemingly disregarded of God, & yet be the dear children of God: They may lye common amongst other men, in all outward condi­tion, and yet bee jewells in Gods account: Abraham may wan­der in the World as a meer stran­ger, and yet be Gods friend. Pharaoh and Abimelech may be­gin to deal with him as one for­saken, and yet find he is the favo­rite of the great God who rebuketh Kings for his sake. Ephraim may be spoken against, and yet bee a pleasant child. Job may be left to the power of the Devill, and proud censures of his prospering friends and yet bee accepted of God as the onely upright man of the East: Israell may bee delivered [Page 384] into the hand of the enemy, and yet bee the dearly beloved of Gods soul: and this is no mean check to the insultings of the wicked, how ever afflictions abound on the god­ly, Gods affections abate not to­wards them. Never was Antipaters accusations more curbed with A­lexanders affections to his accused mother, with an Nescitne Antipa­ter? &c. Knoweth not Antipater that one tear of a mother will wash away all accusations? then the wick­ed are by Gods continued Respect to the Godly and their holy ser­vice, Cain is cr [...]ssed in nothing more, then that his brother m [...]ets with more acceptance then him­selfe, nor is Esau more enraged at any thing then Jacobs carrying away the Fathers bl [...]ssing; it avails not Haman any thing that he is the greatest Prince in Persia, if Mordecai the Jew ever become the Kings [Page 385] favourite, let the estate of the God­ly be never so miserable, yet if God favour them, the wicked are sure to fall before them, the envy of the wicked admits them no con­tent, so long as the sorrows of the Godly may consis [...] with their ac­cesse to, and acceptance with God. It is storied that the holy Monks of Bangar were slain by King Ethil­frid the Saxon, King of Northum­bria, for no caus but fas [...]ing & pray­ing for the Britains in West Chester. Oh the envy at accesse to God!

3. Especiall acceptance of the godly and the holy exercise in times of prospering prophanenesse doth argue falshood and folly in the wick­ed: they draw many sinfull conclu­sions from the sad premises that do befall the godly, and that both a­gainst God, godlinesse and godly men. They suggest and say God hath forsaken the earth, hath no Re­gard to the Righteous, hath for­gotten [Page 386] his people, and cannot, or will not deliver them, they con­clude him, by their own success in sin all together such an one as them­selves, they conclude piety to be vanity, and say it's in vain to serve God, or walke mournfully all the day long, and therefore they re­strain prayer before God, & shake hands with God, let him depart from us, we desire not the knowledg of his wayes, they embrace impiety as the thing in which God delight­eth, with lying, stealing, adulterie, murder & what not iniquity? they come & fit before the Lord, & say we are delivered to work all these abominations: They pass proud and false censures on the Godly, brand them with hypocrisie, pride, ambi­tion, charge them with grossest prophanesse, conclude Gods hand on them to be austere punish­ments of their impiety, implaca­ble expressions, of his provoked [Page 387] furie; tokens of hatred and utter rejection, as if there were in God no favour toward them, or their captivity should never be return­ed, thus did Jobs friends falsly cen­sure him, from his suffering con­dition; and cursing Shimei, lay treason, blood, perfidie, and rebellion, to the charge of a suffer­ing David, and the blasphe­mous Jewes upbraid the faith of the Lord Jesus as vaine, for that God had forsaken him, when fallen into their hands: nor is it wonder to hear such falsehood from prophane tongues, whilst the perplexities of the godly, and prosperities of the wick­ed, make the best of men rea­dy in their hast, to say all men are lyars, Psal. 116.11. and I have washed mine hands in vain, and God hath forgotten to be Gracious: But the favour of God doth charge falsehood on all these suggestions, [Page 388] and convince the wicked to bee lyars indeed, enslaved to a spirit of fallacie, for when the Lord evi­denceth the acceptance he had of holy exercises in evill times, and the esteeme he had for holy men, when God comes to make up his jewels, and to lay open before men his attention to, and Recordation of the constant piety of his per­plexed people, and redeemeth them from their distresse, he makes the worst of m [...]n, to give themselves the lye, and to change their tune, and say, verily there is a God that ruleth the earth, there is a reward to the 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 [Page 389] prosperity and his disttess, and beg his prayers for their pardon, whe [...] 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 [Page 390] 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 [Page 391] 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 [Page 392] 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 [...]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 [Page 393] 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 [Page 394] 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 obj [...]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 [Page 395] 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 [Page 396] 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 cut [...] 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 [Page 397] 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 [Page 398] 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 [Page 399] 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 [Page 400] 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 [Page 401] 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 provi­d [...]nce: yet they in a composed spi­rit [Page] 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, [Page 403] 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 [Page 404] 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 [Page 405] 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 [Page 406] 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 [Page 407] 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 [Page 408] 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.