after in Peters Church West-Chester on July 17. 1659. Mal. 3.15 16 17. And now we call the proud happy yea they that work wickedness are set up yea they that tempt God are even delivered Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a book of Remembrance was written before him for them that feared the Lord and that thought upon his name They shal be mine saith the Lord of hosts in the day that I make up my jewels and I wil spare them as a man spareth his only Son that serveth him THis Prophet was the last inspired by the Lord to make known his mind to the Jews before the coming of the Messiah he is therefore the most clear in pointing out the appearance of the Lord and animating the expectation of his people In this Chapter the Prophet doth declare two things First The manner of the coming of the Messiah which is in Majesty his way prepared by his messenger ver 1. Much severity Refining his people ver 2 3 4. Requiting the wicked ver 5. Secondly the reason of so severe an approach which is partly in God he changeth not Chiefly from men they are presumptuously sinfull and must bee curbed and convicted Now we call the proud happy and they that work wickednesse are set up and they that tempt God are even delivered Sin abounded unto the sad serious thoughts of the Godly Then they that feared the Lord spake often one to another c. Therefore it was high time for the Messiah to appear that then might discern between the righteous and the wicked between him that serveth God and him that serveth him not Whence by the way we might observe Sins prevalency and presumption Observ is the season of Gods appearance to manifest his justice and holinesse When sin is at the highest and most daringly prophane Saints despised and dispondent deeming that God hath forsaken the earth and will not regard the sons of men or requite the wickednesse of the wicked but leave them at liberty to blaspheme his name and to reproach his people then the Lord is nearest hand his holinesse justice most likely to appear Thus it was in the old world in Sodoms ruine Jerusalems captivity and thus it must be to 1. Redeem Gods name and nature from the blasphemies reproaches of the wicked Psal 10.13.50.21 who cry out God doth not see neither will he regard God is such an one as our selves and therefore we prosper when impiety impeacheth Gods purity it is time for justice to plead its cause 2. Rescue Gods Saints and people from the taunts scoffs and insultings of the wicked who deem they in vain serve God are not profitted by walking mounrfully all the day long and to no purpose they trust in God and cleave to godliness which either cannot or will not save them God must be seen in his holinesse and power when Religion is said to be vanity and the pious proclaimed fools But on this I must not insist only let it bee the stay of our spirits whilst wee see iniquity abound prophanenesse prosper fin soaring high and are sadned in our spirits at its prevalency and presumption consider we Gods justice holiness is under the press of mēs prophanenesse and must e're long break out against them Sins increase is the season of Christ his appearance now we call the proud happy then they that feared the Lord spake oft to one another was the frame and state of affairs at his first and so will be at his second coming But I passe to the text which I shal consider in it selfe rather then in its connexion and coherence and so it offers three things to our consideration 1. The estate of the wicked 2. The exercise of the godly 3. Event of both I shall speak to them a part and distinctly and first of the first The estate of the wicked and that is asserted in the Prophets observation by an entire proposition we call the proud happy they that work wickednesse are set up c. In which we have two things observable as the parts of this proposition 1. The subjects or persons spoken of and they are described by a threefold denomination Proud Workers of wickedniss Such as tempt God 2 The predicate and thing spoken of them and that is their prosperous estate and condition and that is described in its gradations they are Happy Set up Delivered This proposition thus divided without any further comment or explication doth lay before every observant eye intelligent ear the great prosperity of the worst of men that I may therefore hasten after time I shal briefly propound prosecute to your instruction this plain point of doctrine Most prosperous provideneies do frequently attend the prophanest wretches Doct. In the discussion of this doctrine I shal speak by way of explication demonstration and application By way of explication we shall enquire 1. Whom we define and denominate prophanest wretches 2. What are the prospering providences which do so frequently attend them First The state of the wicked I shall shew you whom we deem and denominate the prophanest wretches who enjoy these prospering providences and they are such as at the first view will appear very unlikely of such enjoyments as indeed unworthy to live on the least of Gods goodness I shal not wander far to find them out onely explain their nature by those Characters which discover them in the text and they are Workers of Wickenesse Proud workers of wickednesse Proud workers of wickednesse who tempt God 1 Note of prophaness First they are declared to bee workers of wickedness this is their name in the text and the same is given in Job 4.8 and in Psal 5.5 and Isa 31.2 and in other places and indeed it is their proper name the very notation of their nature for wickednesse is their work sin their service ungodliness their only trade traffick and negotiation sin is called the works of the flesh for the flesh of prophane men can follow no other work it is their whole endeavour aim and study to be sinning themselves and set it forward by other hands what ever professions and pretences they make still sin is their business all their hypocrisies circumventious fallacies fair speeches is but to drive this trade of sin like them in Psal 58.1 2. Speak Righteousness but work wickedness in their hearts which is the Devils forge work-house sin is the seed and harvest this they sow and reap of prophane men sin is an accidentall chance act to a gracious soul but it is the scope substance and business of prophane men The best Ordinance is to them but the humoring of sin they hear but their heart is after their coveteousness Ezec. 33.31 they pray and it turns to iniquity they fast Isa 58.2.3 Prov. 21.4 but it is for strife and debate to smite with the fist
I had by some more humble then the rest notice given me came to the men and blamed their indiscretion who in the sinfulnesse of pride scorned my instruction and would not be admonished another grave and reverend divine whom they had much esteemed dealt with them on the same account but all in vain for in this course they continued untill they brake out into the contempt of the ministry the separating from the Church and casting off the Covenant of their baptisme and constituted themselves a Church unto which the men of best parts but most proud are at this day become leaders and professed Ministers be wise in time for it is sad to see how by pretence of piety Gods ordinances are slighted and souls seemingly Godly are seduced from the truth Thus much for the 2. direction The 3. and last direction is this possesse a suitable frame of spirit unto the due management of holy conference It is the duty of every Saint but such as are most conversant therein and will study to make it edifying and enforce it to its end must be fitted thereunto by these especial qualifications which must be possessed viz. the 1. Sence of Vnion and Relation Union is the Reason of Communion and Relation engageth communication know we that we are brethren this makes us familiar and members of the same body it will provoke inspection and mutuall supply and corroboration They must know one another that do know how to speak one unto another Strangers are ordinarily silent 2. Spirit of wisdom and understanding The lips of the wise must feed many the word of God must dwell plentifully in them who will admonish one another men of holy conference must be Scribes furnished for the kingdom of heaven bringing forth of their treasure things new old be studious of Gods mind Revealed in his word if you study to be profitable members in Christ his body 3. Zealous affections to God and holinesse apt to be grieved when men transgresse Gods law and ready to pleade for God and piety when most men say it is in vain to serve God out of the abundance of the heart the mouth must speak they must fear God and think upon his name who will speak often one to another in evill times 4. Serious observations of and sympathy with our brethren though charity begins at home yet we must love our neighbour as our selves whilst our chief care must be of our selves we must not shut our eyes to our brethrens souls or frailties we must see the brother Erring from the truth if we will convert him know his sin if we will Rebuke him apprehend his temper if we will make admonition affect him all natures are not a like nor to be alike dealt withall see his sorrows if we will support him by our counsell they must consider one another who will provoke unto love and good works they must well study the sins and sorrows conditions and constitutions actions and abilities of their brethren who will speak a word in season to a wearied soul 5. Sincere desire to edifie and be edified to propagate grace and godliness not to proclaim parts and proudly act abilities if conference be Pauls Errand to Rome his onely end is to impart some speciall gift that the Saints may be established and he be comforted by the mutuall faith of one another the weakest member of the body is profitable in its place every joynt makes its proper supply unto the increase of the whole body 5. Speciall meeknesse and humility submissely hearkning to the counsell of others and setting on them a due essteem not puffed up with confidence of our own knowledge and with all tendernesse of compassion Reproving admonishing and comforting one another if any that is weak in the faith be over taken with a fault they that are stronge must Restore him with a Spirit of meekness knowing that they also themselves may be tempted and if we will fulfill the Apostles joyes in Christian conference nothing must be done through strife or vain glory but in lowliness of mind each esteeming other better then themselves looking not every man at his own things but every man at the things of others Phil. 2 3 4 5. Spirituall pride is the bane and baseness of holy conference Let Christians these directions be Remembred and carefully practised by you and then what ever providence attends you or estate doth befall the wicked you may and must be frequent and fervent in holy conference provoked to speak often one to another until the Lord hearken hear and cause a book of Remembrance to be written be fore him for them that fear the Lord c. And so much for the 2. part of the Text viz the exercise of the Godly in the time of the prosperous estate of the wicked Auscultatio Divina OR Gods Attention to good conference in bad times the third Part of the discourse on Mal. 3.15 16 17. Briefly touched on in the Sermon preached at West-Chester July 17. 1659 But fully opened in some Sermons since preached at Botolphs-Algate LONDON Mal. 3.16 17 18. The Lord hearkned and heard and a book of Remembrance was written before him for them that feared the Lord and that thought upon his name They shall be mine saith the Lord of hosts in the day that I make up my jewels and I wil spare them as a man spareth his own Son that serveth him Then shall ye return and discern bâ—tween the Righteous and the wicked between him that serveth God and him that serveth him not I Have heretofore considered the estate of the wicked even the worst of men and laid before you their prosperity and also the exercise of the the Godly They spake often one to another we now come to the third generall part of the Text and that is the issue and event of both that is laid down in these words and fals into two parts 1. The delight that God takes in and due respect he expresseth towards the Godly and their exercise The Lord hearkned and heard c. 2. The discrimination between the righteous and the wicked Then shall you return and discern between c. Of these in their order and first of Gods delight in and respect to the Godly and therein if I should delight in mincing the words into parts I might observe 1. The respect shewed and that in all the expressions thereof The Lord hearkned and heard and a book of Remembrance was written They shall be mine I wil spare them 2. The Authour of this respect who it is that thus delighteth in the godly it is the Lord the Lord of hosts 3. The object of this acceptance They that feared the Lord thought upon his name 4. The ground or Reason of this respect they spake often one to another in evill times And every of these particulars would afford us very profitable observations but I intend not so long to insist on the words and
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 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 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-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 Chronicleâ— are written for the consideraon of most Royall Emperors as evidences of their esteem of things transacted and dictates of recompense 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 hâ—â— people and therefore when God 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 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 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 â—art of this reward is 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 wâ—en drawing nigh unto death the holy heart desirâ— no more then to beable to determine this God is our God our God and he will bâ— our guide even unto death Psal 44.14 For what is there in Heaven but God and what can we desire in all the earth besides the Lord. Psal 73.15 To stand entitled to God is to enjoy Abrahams
vain to serve him when the successe of prophanenesse is the soule object of sence and the darke providences of God the cloud of his truth and check of holinesse then must Godly conference awe conscience to duty and animate faith to dependance on a never failing God But not to stay long on the illustration of a duetie so positive and plaine even obvious to the common capacity of every sober christian seriously studious of Scripture or observant of the society of the Saints I shal briefly propound the reason of the point and so passe unto the application And the reasons why the prosperity of prophaneness must prouoke the godly to holy conference are reducible to these three heads It is Directed by and delighfull to the Lord. Declareth the sincerity of sanctitie Deriveth much profit advantage Of these in their order and first of the first The First reason why prospering prophanenesse should provoke holy conference is because holy conference is directed by and delightfull to the Lord the desire of the righteous is to do the pleasure of the Lord and his delight is not more in them that fear him then theirs is to make mention of his name Now holy conference is a duty by him directed who doth also dispose the time condition that doth specially reqvire the discharg there of fraternal correptioÌ„ friendly confabulation is not only a duty directed in the light of nature by the necessity of publick good and naturall enjoyment and improvement of humane society but also by positive prescription of scripture God enjoyning his people both in the old and new Testament times unto mutuall colloquie and reciprocall conferrence of and concerning his councell and their owne condition we shall find amongst other soule establishing meanes appointed to Israell that one was frequent and familiar conference of divine councell he must not only learn the law himself and Catechize his Family therein but also make it the matter of his or dinarie languag Thou shalt talke of them when thou sittest in thine house and when thou walkest in thy way and when thou liest down and when thou risest up Deuternomie 9.7 Family and friendly conference must be conversant about Gods Law let our companie be at home or abroad this must be our discourse for exciting the soule to duty and encouragment of the heart in difficultie and to the restraint of sin it is Gods own direction that we shal rebuke a brother by all brotherly argumentation discourse and conference with him concerning his impiety Levit. 19.17 He is by words to shew him what is right and what is wrong saith Ainsworth nor was this religious reasoning peculiar to the Jewes by whom it was in an Ordinany and familar way practised but it belongs to the whole household of faith and is more fully enjoined by the Lord Jesus and his Apostles in the New Testament who makes private conference with his brother the praecursor of publick complaint against a brother Mat. 11.15 16. and positively enjoins us in days of temptation unto sin to exhort one another daily whilst it is called to day Heb. 3.13 And consider one another to provoke unto love and good works Heb. 10.24 To admonish one another Rom 15.14 To comfort one another 1 Thes 5.11 Jude 20. All which is done by conference and friendly discourse and declare but the several parts thereof sometimes by complaint against sin warning the unruly sometimes by counsell unto duty exhorting and quickning the dull and discouraged somtimes by convincing arguments establishing in the faith such as are in danger of Apostasie and sometimes by consideration of mercie power justice and the like confirming the mind that waxeth feeble in affliction so that we must throw away our Bibles or wilfully shut our eyes if we see not holy conference be a duty directed by the Lord and especially to be discharged in evill times when we are under temptations to sin discouragements to holiness and despondency in affliction Nor is it onely directed by but also delightfull to the Lord it cannot but be pleasing to him because prescribed by him and indeed God doth signifie much delight in the discourses of the Godly their complaints he calls for Let me hear thy voice for it is pleasant Cant. 2.14 Their communication is his complacency Our Father loves to see his children distribute his sweet meats among their brethren he gives neither gifts nor graces to any for their sole private use but the publick edification of the body every one must distribute as he hath received if the Apostles be comforted it is that they may comfort others by the selfsame consolation with which they are comforted in themselves 2 Cor 1.5 and if the Romans be full of goodness and knowledge it is that they may admonish one another God will not that any of his servants hide their Talent and conceal his counsell they must indeed keep their places and administer the supply proper to such joints Private conference is distinct from publick preaching and the one as well as the other tends to the perfecting of the body of Christ Private conference in families and friendly societies and preaching to the Church in publick Ministry and each of these make sweet musick in Gods ear if not marred in the order the hand miscarrieth when it would become the eye and the foot when it would be the head Private conference is to bee contemned when it presseth upon publick Ministry and becomes provoking to God but of this I shall speak more in the applicatiâ—n otherwise it is exceeding pleasing to God so delightfull that David determines the talking of Gods righteousness as the pâ—easant holding of his songs of praise Psa 71.24 and cheering of his own drooping and desponding spirits as the help against diffidence hee will talke of all Gods doings Psal 77.12 he accounts it to bee the precious and pleasant fruit of all his instruction and eminently to be esteemed by the Lord he prays for that oyl that may make this Lamp ever burn make me to understand the wâ—y of thy precepts so shall I talk of all thy wondrous works Psal 119. 27. Gods esteem of the holy language and heavenly discourse of his people in prophane times is emphatically expressed in the text when they that feared the Lord spake one nnto another the Lord hearkened and heard and a book of remembrance was written for them and they shall be mine c. There are three expressions of Gods acceptance of his godly conference 1. He regards it he heareth and hearkeneth he listeneth and laieth his ear close as loath to loofe one syllable of this holy language 2. He records it as fearing it should be forgotten a book of remembrance is written and that not in the earth where it may be trampled out by prophane feet but before himself where it shal be coÌ„served with care and free from the least corruption as fit for his own contemplation 3. Rewards it and puts more
is what shal become of Gods holy name the thoughts of Gods name fixeth them in faith and filleth them with fervour to cleave close to God and his Covenant under the utmost of opposition The name of the Lord is a strong Tower the Righteous run into it and are safe Prov. 18.10 They trust in the name of the Lord when others trust in Chariots and in horses Psal 20.7 And so by the fear of the Lord they depart from iniquity for let what trouble will befall the godly they deal not falsly in Gods Covenant because they forget not Gods name the dread of Gods name is on the spirit to deterre impiety to drive on duty and quiet the soul in dependance on the same not onely doth the fear of God stir up the thoughts of Gods name but engageth the Godly to speak one to another to be much in complaints and conference each with other their hearts swel with holy thoughts and their tongue give vent unto the fire they can not but speak against fin in defence of God and holinesse when the wicked say it is in vain to serve God c. But of this in the next Reason we see then that the Godly are fitted for divine favour being affected with and afflicted for Gods name in an evill dark and cloudy day and can it choose but engage Gods affections unto them but so much for the first Reason why God hearkens and heareth causeth a book of Remembrance to be written and sheweth speciall respect to holy services in times of prospering prophanesse they are the performances of speciall persons related to and qualified for God for if the tears of a Mother could move an Alexander to oâ—liteate all accusations how much more shal the tears and prayers of the Elect Redeemed Called and them that fear the Lord and think on him Render savouries the services of holinesse They perform speciall service and therefore must needs meet with speciall acceptance holy actions are alwayes good but sometimes they shine with more then common splendor God as well as man hath extraordinary services to put his people upon some speciall acts of sanctity are laid on some hands which are not on others and done at sometimes which are not to be done at others Thus prayer is the work of every day but holy fasting and Religious vows are the extraordinary service of extream affliction and so Christian conference though the very act and du y of the Communion of Saints yet this speaking one unto another in the day when men speak stout words against God and say it is in vain to serve him is speciall and peculiar service It is speciall service unto God in respect of the matter of it to speak one unto another by way of complaint of Gods great dishonour by way of comfort under such sad prospering providences to the most prophane by way of confirmation one of another under so strong temptations to apostacy this is no ordinary work to express such sence of and zeal for God It is not the work of every soul no not of every Saint to instruct many and strengthen the weak hands to speak words that may uphold the falling to strengthen the feeble knees as did Job to preach a sermon pen a Psalm and become a pattern of patience Job 3.3 4. Isa 37. as did David in perplexing times of prospering prophaneness is no ordinary service no this requires strength and measure as well as truth of grace they must be strong in the faith that restore a fallen brother with a spirit of meeknesse To speak one to another is speciall service in respect of the principle that animateth and acteth the same the fear of the Lord that excellent usefull and acceptable grace before spoken of is the primum mobile spring of this motion wheel of this Clock Reason of this zeal for Religion The thoughts of Gods name is the oyl that makes this lamp to burn and the fulnesse of those holy hearts who speak out of their abundance but on these I intend not to insist The specialtie of this service which indeed sets the lustre on it and sends it with strength and holy violence towards Heaven is the season in which it is performed Then they that feared the Lord spake often one to another Pro. 25.11 every thing saith Solomon is beautifull in it's season and a word spoke in season in like apples of gold in pictures of silver It is the season that sets a lustre on these holy exercises they were performed in that juncture of time which eminently called for them Gods attendance to the discharge of them Then they spake often one to another when all men almost spake against them and their God then when the multitude did wickedly and walked stubbornly against God they walk submissively with God then when the prosperity of the wicked made men embrace impiety as the step to honour and stirrup of authority when onely they that tempted Gâ—d were delivered and such as wrought all manner of wickedness were set up they clave close to piety and the practices thereof they patiently wait on God and plead his Cause and provoke one another to courage and constancy then when every tongue was tipped with blasphemie against God and Religion they spake in the defence of both and witnesse it is not in vain to serve God or walk mournfully before him that God is just and gracious and hath regard unto the Righteous so that their then holy exercises were vindications of God and godlinesse convictions of wicked prophane contempts of piety and blasphemies uttered commonly agaist God Confirmations of weak brethren ready to stumble at prospering prophanesse and complaints of zeal and affection to Gods holy name dishonoured so that they run counter to the common cry of the multitude set to do evill and were singular from their neighbours the subjâ—cts of scorn and fury speaking for God and Religion when common policy nay almost Christian wisedome did conclude it an evill time in which the prudent should keep silence For all the fruit to bee expected was opposition and persecution so that this is indeed speciall service To live as lights in the midst of a crooked and perverse generation Phil. 2 1â— holding forth the word of righteousness If God have respect to his Children much more to his Champions he cannot but take it wel to see men best in the worst times Shal he slight them that stand for him against the very pride of prospering prophaneness Shall hee not see to them that make all the world see They can serve God for nought Hath God registred all the holy men that have served him no onely such are made Eminent in sacred and Ecclesiastick story who have done especiall service to God Noah a Preacher of Righteous Lot whose Righteous soul was grieved for the sins of Sodom Job a mirrour of patience under the prond censures of his prosperous friends David a Cham pon
of piety against the pride of Saul Paul whom bonds and imprisonment did attend in every place Origen the pillar of truth against Pagan philosophy Athanasius that hammer of the Arrian Haerisie and Luther that trumpet of the World and monster of men for his opposition of Pope Empire and Devill These and such like are monuments of divine support preservation and favour because patterns of true courage zeal and piety Antipas must not onely have an honourable mention but be made an honour to the Church at Pergamus because Gods faithfull Martyr slain where Satan dwelleth and it shall be the onely note of Renown to the Church her self to dwell where Satans seat is and yet to hold fast Rev 2.13 sinfull compliance shamefull connivance and odious Toleration of false Religions is the blemish whilst zealous constant adhoerence to God and couragious opposition of impostors is the duty only dignity of seven famous the Churches of Asia this is the especiall service enjoyned and expected and when it is done cannot but bee esteemed God loves to see our garments clean and unspotted insoyling and dirty times hee must lend an eare to that one tongue that speaks for him and his truth against common talk and cause a book of Remembrance to bee written for them that repine at the prosperity of prophaneness and read Lectures of patient pursuit of piety when it seemes to be in vain to serve God and make them Jewells in esteem who were soeâ— in efficacie and operation sparkling in adverse time and spare them in the day of his visitation who spare not them selvs nor are spared by others in the hour of temptation It adds no smal Emphasis to prayer when we can appeal to God for thy sake we are killed all the day long and are counted as sheep for the slaughter All this is come upon us yet have we not forgotten thee or dealt falsly in thy covenant But so much for the second Reason The Godly and their holy exercises in evill times do 3d Reason and cannot but meet with speciall acceptance because God is specially engaged to reward them with the pure the Lord cannot but be pure and righteous towards the righteous though he doth not always discover it unto humane sense yet he is so iâ— himself and his peoples faith his love once fixed is never reâ—â—ved but yet it is not ever displayed or discerned It is consistent with the sharpest of chastisements though seldom so conceived In justice wisedom and faithfulness he many times hides his face from his dearest David and giveth the beloved of his soul to the oppressor suffereth proud men to prevail and trample on his truth and people succeed in such horrid impiety as may make the wicked to say God regardeth not the righteous and it is in vain to serve him nay it may stumble the Godly themselves and make them almost slip and say in vain have I washed my hands in innocency and God hath forgotten to be gracious but yet whilst God standeth at this distance from his people and seemeth so much to own and countenance the wicked God is bound to spaek with reverence in unviolable bonds to respect the righteous and openly even in the sight of men to give publick testimony of such special respect Hereunto he is engaged not onely by the common course of piety but by speciall engagements and peculiar obligations which arise partly from himself and partly from his people First God engaged by himself God is under speciall engagements of speciall respect to them that are Godly in evil times and that from himself and they are two the 1. Vindication of his name and properties 2. Verifying his word and promises The first engagement that lyeth on God to shew respect to the godly in times of prospering prophanenesse is the Vindiction of his name and properties So long as the wicked prosper and the godly are oppressed Gods properties are clowded and his name contemned but after returne of the godly the cloud is dispelled and contempt discharged the favour of God is extended to the righteous of out his feare of their enemies For God is jealous of his name and glory and will not suffer the honour thereof to be given to another Gods chastisement of his children is many times checked by the pride of the rod which riseth up against himself whilest it rageth against his people the prosperity of the prophane and perplexitly of the pious puts God on the Vindication of his power and justice holinesse and truth All which are arraigned at the Barre of humane fancy and there condemned some times and that often the wicked charge God with positive impotencie but ever attribute to themselves the acts of his power in their owne prosperiâ—y his people â—fflictions they often say because God was not able to bring them into the Land of which he sware therefore he slew them Numbers 14 16. And what is the Lord that he should deliver out of my hands Is he able to do more then the Gods of Hamath and Arphad and the Gods of Sepharvaim dumbe Idols that had no power saith railing Rabshakeh Isa 36.18 And so tauntingly insult over the faith of the godly with a Where is your God and he trusted in God let him save him if he will have him Christ cannot be crucified but his Divine power must needs be denyed with a now he cannot come down from the Crosse and save himself who would build the temple in three dayes these are the wild conclusions of such as know he had saved himself from their rage untill the appointed time and when they do not positively speak Gods impotency they attribut to themselves the â—ct of his power and crie our hand is high and the Lord hath not done all â—his D ut 32 27. And by the strâ—nâ—th of my h nd have I done it and by my wiâ—d m for I am prudent Isa 10.14 So that there is a necâ—ssiâ—y laid upon God to restraine his wrath towards his provoking children least the enemy behave himself proudly and say my hand hath done it and God must râ—scue Isâ—â—â—ll froâ— Assyria the rod of his anger because The Rod shaketh it self â—gainst him that lifteth it up So that a more pregnant argument cannot â—e urged in praier for Gods appearance then the necessity of making known his power unto the end of the Earth Nor is God more engaged to vindicate his power then his Justice and holinesse how often have the heathen concluded by the prosperity of the prophane that either there is no God or he is not a Righteous God but that he loveth impiety as Dionisius concluded the Gods take delight in Sacriledge but we need not traverse prophane whilst sacred story abâ—unds with such sinfull instances how do the most wicked oppresse the righteous cry God doth not see God hath forgotten it and hideth his face hee will not see nor doth he regard it Psalme
son since I spake against him my bowells are moved within me when God sendeth the wicked against his people their severity doth engage him soon to call them back and although the chastisement of his dearest children is the service of his own appointment yet the severity and cruelty thereof is a property of the envy provoking God to rescue his people and return his wrath against themselves Gods great quarrel against Babylon is her insoleney against Zion against whom he thus pleadeth I was wrath with my people I have polluted mine inheritance and given them into thine hand thou didst shew them no mercy upon the ancient hast thou very heavily laid the yoak Isai 47.6 So also when the Philistines prevaile against Israel they provoke God because they take vengeance with a despitefull heart to destroy it because of an old hatred in Ezec. 25.15 Gods jealousie for Jerusalem maketh him sore displeased with the heathen who help forward the affliction of his people when he was but a little angrie Zach. 1.15 If Edom do but insultingly behold his brothers affliction it provokes God to his own destruction Obadiah the whole prophesie doth proclaim it the envy enraged fury of the wicked against the godly strains them beyond Commission sheweth the malice hatred and enmity which is in their heart slighteth the God and hand by which they strike and stirreth up such sighs and groans fervent prayers and importunate supplications that God hearing cannot but arise to set the Righteous free from him that puffeth at him Psal 12.5 Let the wicked never lift up their horns nor in their prosperity trample on the Righteous though left to their power for they are still in their Fathers affection beloved as sons looked after as Jewels and wil appear objects of especiall favour and acceptance Let these considerations check and abate the insolency of the wicked Secondly this doctrine is usefull to the righteous seeing that the Godly and their holy exercise in evil times doth meet with such especiall acceptance from the Lord of Hosts Let the consideration hereof cheer and animate the godly in their lowest ebbe and greatest affliction to be lively in and affectionate towards acts of piety and true Religion Lift up your heads under all the pressures of prospering prophanesse let your tongues plead for God when all men speake stout words against him when piety is concluded vanity cleave close unto devotion whatever crosses befal you deal not falsly in Gods Covenant Remember no smart wild dissolve a solemn vow made to God if Jepthahs vow extend to his onely daughter and dearest darling he hath opened his mouth to the Lord and must not go back Let me say to the godly in the language of the Apostle be stedfast unmoveable always abounding in the work of the Lord forasmuch as ye know that your labour is not in vain in the Lord. 1 Cor. 15.58 Let your constancy to Gods Covenant cheerfulnesse in holy discharges and Colloquie each with other bee such as may bespeake you in Communion with God and comfortably apprehensive you are loved and looked after by the Lord of hosts when lowred upon laid aside by prophane men approve your selvs Jewels in holiness the splendor of a conversation as ever you would be found Jewels in honor and divine approbation shew your selves Sons ready to serve as ever you would be spared by a Father and the more men labour to write your names and services in the dust perform the service speak the language which may be recorded in Gods Register that he may hearken and hear and cause a book of Remembrance to be written before him when prosperity doth so much attend the prophane that it is a general conclusion it is in vain to serve God be so lively and lightsome in all acts of true devotion as may manifest you can serve God for nought and you are sensible of the acceptance of God under the the utmost discountenance of men to this end consider and have in your thoughts 1. Outward afflictions are consistent with and arguments of divine affection no condition should make us to mistake our Fathers affection when Satan and censorious spirits do inferre from the affliction wrath enmity and hatred from God and impiety wickednesse and hypocrisie in the Godly they reckon without their Host and do conclude most falsely inferring what their premises will not allow and must with Jobes friends do pennance and beg the prayers of their reproached friends if ever they obtain the pardon of this soul deadning errour we cannot indeed deny but that the very godly are surprised with this temptation and check their joyes and duties by misinterpretation of of outward dispensations of providâ—nce yet they in a composed spirit will convince themselves of a brutish apprehension of their present condition which made them draw such belluine conclusions how doth David befool himself for this very errour we have before shewed you that Gods common course of providence is no rule to know by it is no demonstration of Gods speciall frowns or favour the most wicked may be most successeful and the truly godly most afflicted if affliction and divine acceptance were inconsistent how came Abraham Gods friend to be the wandring stranger of the World Job that upright man in the East to be poor and miserable Job David Gods darling to be hunted like a Partridge Daniell zealous in devotion to be devoted to the Lyons den the only beloved son of God to be stricken and smitten of men and forsaken of his father the Israelites so forsaken to fall once again before Bejamin and the Elect of God to be strangers scattered thorow Pontus Galatia Cappadocia Asla and Bythinia have sober observers lived in any age and not seen the dearly beloved of Gods soul given into the hand of the enemie Shall any then read implacable indignation and eternall reprobation in any outward affliction No the Fathers pity boileth within him when he will not spare correcting for the childes roaring Gods love and affection is most rationally and religiously argued from our outward affliction and that if you consider it as chastisement or temptation of a Father Chastisement I have before noted is an Act of parentall care and pity for the brideling lust and purging away sin and so a fit and full argument of affection and Trialls of faith and patience do speak Gods high esteem of us for he will not that stumbling stones lie in the way of weak Saints If you were not chastened you were not children and if not tryed in the furnace you could not be boasted of as pure mettall God outvieth the Devill by disposing Job into distress and maketh Hell to see his service to God is not slavish but candid and ingenious serving God for nought so that passion and prejudice ignorance and unbelief must blind their eyes that see not a consistency between Gods affection and the Saints affliction nay argueth not the one from