language heavenly discourse godly conference the sweet breath of their sound hearts in an hypocriticall age the evidence of their hearts fullness of piety thus venting its abundance the expression of their care by the words of the wise to preserve knowledg whilst the evil communication of the prosperous prophane did corrupt good manners They that feared the Lord spak often one unto anthere whence we shall propound to your serious thoughts Doct. this observation or point of Doctrine The success of prophaneness must stir up the truly pious to speak often one to another Or thus Prospering prophaneness doth provoke the godly to frequent câ—nference Many are the exercises of piety enjoyned by the Lord to be duely performed by his people some are personal concerne only a particular soul but others are publick to be used unto the conviction of the wicked confirmatioÌ„ of the godly against all temptations that assault them and these are not only the administrations of word sacraments in and to the Church in general but also admonitions expostulations of particular Saints in more private and particular societies expressing the thoughts of their hearts by the help of the tongue and communicating their gifts and graces to each other by godly religions conference Godly conference and christian confabulation is an absolute duty and apparent act of the Communion of Saints Incumbent on all the members of Jesus Christ and brethren in the faith to be carefully performed by all that pray for and in their places propagate the perfection of the whole body by the supply of every particular Joynt This dutie is not indeed fixed unto time place and order as are some other acts of worship and dueties of religion but to be exercised as occasion calls for it and opportunitie doth enforce it no condition time or season is unsuitable for holy conference when ever good men have occasion of commerce and opportunity of serious communication yet some estates of the Church doth more enforce it and an enquirie of opportunitie to enjoy it then others when the tongues of the wicked do walke proudly through the earth the tongues of the godly must be tuned for Heaven when the prophane glutted with their prospering prouidences do speak pride and blasphemy and that in talking stoutly against God and and openly affirm it It is in vain to serve God it is no profit to walk mournfully before him all the day for that the proud are called happie Then above all times is it a time for them that feare the Lord to speak often one unto another though our words must be always seasoned with grace and our care must ever be to admonish one another yet more especially when assaulted with the temptation of prospering prophanenesse then our ordinary language and our often discourse must be holy conference This hath been the care and carriage of them that feared the Lord in all ages of the world you shall not find the old World filled with pride security and sensuallity but Noah the preacher of Righteousnesse will be speaking of and preparing for the approaching Flood Nor shall you read of the Captivity of Righteous Lot but also of Abrahams consultation with his chatechised servants for his rescue conference with Melchizedeck Israels oppression cannot increase by the pride of prosperous Egypt Gen. 14. but Moses Aron will confer of the mind of God concerning their deliverance and their own duty towards it Exod. 4.14.15 16. Sauls pride and blasphemies passe not without the serious conferences of Jonathan and David Sam. 18.19 Job is no sooner brought into distresse but his friends gather about him to conferre of the things of God though they make false conclusions yet they discoursed right â—eligious premises Ahab succeeds not in his idolatry but we shall finde the Prophet Elijah and Elisha and he and Obadiah in godly conference nor can Jesus Christ be crucified and blasphemed at Jerusalem Luk. 24.13 but his disciples will discourse as they walk to Emmans of the things that befell him nor shall the Roman Emperors in their prosperitie oppresse the Faith and afflict the Romane Christians but the Apostle Paul longs to see them to the end he may imparte unto them some spirituall good that they may be established we shall not read in sacred or Ecclesiastick storie of the successe of prophaneness which did not stir up the holy conference of the godly The fellowship of the Saints is never so visible as in the suffering seasons of the Church Arius prosperity unto persecution made the Orthordox resort one to another with frequencie Marian pride in the successe of Poperie made the Protestant reformers to confer with diligence the things of truth and of salvation the late prelaticall crueltie was the spur of the Puritans Conventicles as in derision their holy conferences were called for in such times as these if ever Communion of Saints is necessary profitable and comfortable for then they That feare the Lord speak often one to another By way of complaint of sin and sorrow the wickednesse of men and darke providences of God that the heart may be affected with both and they may as becomes them mourn for the abominations which abound and the blasphemies which are proudly belched against God his name truth Ordinances and people in this day of prospering prophanenesse and duly pray the diversion of these darke providences which are so dishonourable to God and discouraging to Godlinesse sin must not succeed in the World or sorrow seize on the Saints without their sensible observation and sad but serious expostulation with God and each with others by way of confirmation each of others spirit against the strong influence of so sore temptations we have before noted that the prosperity of the wicked is a very great stumbling stone to the godly at this David spurned and had almost slipt unto the condemning the generation of the iust Psal 7.3.7 and charging vanity on the course of piety On this Peter fell to the denyall of his Lord and Master making him with more then ordinary earnestnesse enquire his affection to him Peter lovest thou me Peter lovest thou me Peter lovest thou me It is strange if Ahabs insolency in his Idolatry make not all even the best of Israell to halt between two opinions and most to fall into flat and open Idolatry when the multitude do evill those few who will not follow them have need to cleave close together if ever the feâ—ble knees must be strengthened it must be when they stumble at the prosperity of prophanenesse If ever the godly will be armed against impiety it must be when it ascends the there and becomes the stirrop of authority and sole principle of preferment and if they will ever speakne couragingly of waiting on God and walking with him in holinesse it must be when most men discouragingly determine God hath forsaken the Earth doth not regarde the righteous It 's in
give me leave therefore to appoint the borders of your holy conference and that you may never hereafter pleade ignorance I will tell you what private Christians in their conferences may do and what uâ—der the pretence of conference private Christians may not meddle withall as they tender the edification of the Church advancement of Religion and salvation of their own souls First then there are seven pâ—si ive and speciall acts of conâ—erâ—â—ce and Communion of Saints which particular Christians and private brethren not onely lawfully may but in duty must discharge each with and towards other and they are briefly these 1. Private Christians may and must pray one for another in the behalf of themselves and the whole Church of God prayer is indeed an act of publick worship to be done in and by the Church whose mouth must be the Ministers of God Joel 2.17 But it is also a private and personall duty to be done by every child of God in secret and in society It is Required that every Christian do it and that believers do pray one for another James 5 16. And it is the promise of the covenant of grace that families and tribes shall every of them pray apart and in the times of the Churches perplexity even private Saints though there were no Ministers among them should go together and pray in Communion and by joynt supplication thus did the men that feared God in our Text and the many who were gathered into the house of Mary the mother of John and were praying in the day of Herods Rage acts â—2 12 Some have been angry at but never durst argue against the practice of Christians in private fasts and prayers no it is their duty and priviledge 2. Private Christians may and must confess their sins one unto another none but Papists will confine confession to a Priest or publick officer sin must indeed be sometimes confessed in and to the Church when she is become the object of offence and scandalized by the miscarriage and so the finner become the subject of her censure but private brethren may not onely confess their sins one unto another as they are the parties offended but as they are brethren and subjects of pity and of compâ—ssion who seeing his brother sin a sin not unto death will pray for him and it shall be forgiven him private brethren must not onely pray against the guilt but power also of each others lust and must not onely pray against sin but be serviceable by other means to the subduing the strength thereof and saving the soul from the error of his way and therefore it is commanded that common Saints do confesse their sin one unto another I presume I need not advise prudence in the choice of those brethren to whom we will commit such secrets 3 Private Christians may and must in their private conferences Check and Rebuke one anothers impieties and miscarriages fraternall correption is a duty beyond all exception commanded of God Thou shalt in any wise Rebuke thy brother and not suffer sin up on him Lev. 19.17 Appointed by Christ if thy brother offend tell him of his faults between thee and him as an hinderance to sin and help in temptation exhort by way of Rebuke one another least ye be hardened through the deceitfulnesse of sin It is the provocation of Repentance balme of a wounded conscience desired by David Let the Righteous smite me it is the Restitution of a Relapsed soul Gal. 6.1 The private mans passage to glory and provision for honour covering a multitude of sins and converting the soul James 5.19.20 The end of mutuall confession is mutuall Reprehension these are the wounds of a friend more faithful then the kisses of an enemy Prov. 27.6 Where let it be Remembred that Reproof is the wound of a friend done in Charity not out of office with pitty and successefull by its truth and justice not with power prevailing by its Authority 4. Private Christians may and must counsell and quicken each others graces And so spur each others duties say come let us return unto the Lord let us joyn our selves to God in an everlasting covenant they must consider observe have an eye unto each others ways and walkings to warm the cold affections and provoke unto love and good works none but the slothfull in duty and slaves to prophanesse can be angry at or argue against the private Rebukes and exhortations of holy conference 5. Private Christians may and must comfort one another in their anguish and affliction sanctity supplanteth no act of society but sets us in a better capacity to perform to Reason much more religion leads friends to visit Job in his afflâ—ctâ—oâ— for to him that is afflicted pity must be shewed by his friend The not speaking consolation was the mistake of Jobs friends in all that long conference they had with him when our friends interr their dead we are directed to comfort each other 1 Thes 5.11 by conferring of the Resurrection of the body the speaking of promises and providences of God so as to prop up a sinking soul to strengthen the feeble hands is the work not onely of publick communion but also of private conference the consolations of God must not be concealed but imparted as occasion requireth unto the good of others 6. Private Christians may and must coÌ„plain of the evil of the times to affect each others hearts with sence of and sorrow for sin or Gods sad providences mens stout words against God must be matter of expostulation to them that fear God Jonathan David must into the field to confer of Sauls wickedness and cruelty Israels abomination must be made mention of among the mourners for it the dâ—eadfull dispensations of God at the death of Christ must be the matter of discourse to the Disciples as they waâ—k to Emmaus every soul must see Gods hand observe Gods providences and make the prosperity of prophaness and escapes impiety the matter of discourse unto his own and other mens discretion to a due demeanor and suitable conversation 7. Private Christians may must confer with each other of the things of faith and salvation none but Papists who lock up the knowledge of the truth from poor souls and the people of God and impose on their faith what the Church doth believe will make it heresie to enquire into and debate of the Articles of the Creed Obadiah may without any sin or disobedience expostulate the injunctions of the Prophets and it shall be a note of Nobility to the Bereans to enquire into the Scriptures to finde the verity of the Apostles doctrine This is no other then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Christian conference allowed and enforced by the ministers in jus divinum ministerii cap. 5. Pa. 81. of this City Nay and was honoured by our Saviour in joyning in society and debating with the Disciples that went to Emmaus the death and resurrection of himself those
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 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 thâ—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 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 thâ—t feare Gâ—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 whose heart is perfect before him 2 Chron. 16.9 The Lord delighteth not in the strength of the horse he takes no pâ—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 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 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. Mâ—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 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 Râ—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 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 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
10.11 It is in vaine to serve God and no Profit to waâ—ke mournfully all the day for we cal the proud happy c. And so that God is taxed to be an hard master and holinesse is jâ—dged vanity nay the very godly themselves â—re ready to condemne the generation of the just to be a company of fooles that do in vaine wash their hands and cleanse their hearts because they are afflicted all the day long They sometimes rash y conclude God hath forgotte n to be gratious and so lay injustice to Gods charge nay the pride of the prophane carrieth to conclude because of Gods silence thâ—t he is all together such an one as themselves an a bettor and approver of their prophanenesse and therefore do begin their impious designs with praier to him return their successe in sin with solemn prâ—ises to him can a God of jealousie heart his blasphemy not remoue its cause and set the iniquity of the wicked before their eyes and by making the godly see that the prospering prophane men stand but in slippery places that so they may conclude truly God is good to the righteous and by rescuing the just from the power of the oppressor make all the world proclaime verily there is a reward for the righteous verily there is a God who judgeth the earth Psalm 58.11 Nor is God more necesstated to manifest his favour to the godly to vindicate his justice and holinesse then many other of his properties and the righteous course of his providence in directing all things to the good of them that fear him which I must not stand to explain but passe unto one property more and that is his truth faithfulnesse And this leads us to the second speciall engagement which is from himself laid on God to manifest respect to those that are godly in evill times viz. Verifiying his word and promises the Lord is just in all his works and true in all his sayings His word is establ shed for ever no Iâ—tâ— of it must fall to the ground many are the gratious promises God hath made to the righteouâ— and the deâ—ay of their accomplishment makes them many times the derision of the wicked who blasphemously demand Where is the promise of his coming And so mock the Prophets of the Lord and therefore though the vision tarry for an appoâ—nâ—ed time yet it shall come it shall not â—arry though the children of God many times doubt aâ—d their enemies deny the truth of what is spoken concerning Israell yet all must be accomplished that God may be proclaimed faithfull and true God hath said it and shall he not make it good he hath spoken it and shall hee not accomplish it Shall be the reason why no inchantments can prevaile against Jacob Wee see then however the wicked prosper and the godly suffer for a season Yet their labour cannot be in vaine they must come into God's thoughts and be honoured amongst men Who are faithfull to him in evill times And the very height of the wicked helpes forward the salvation of the just for Gods properties must bee vindicated God's word must bee verified and that is the first pâ—rt of the reason but secondlâ— God is under a speciall engagement to shew speciall respect unto the godly and their holy exercises in timâ—s of prospering prophanenesse and that in respect of the godly themselves and that to Prevent the danger of sin Plead the cause of the just The first engagement laid on God in respect of the Righteous is to prevent the danger of sin the prosperity of the wicked is the saddest stumbling stone that can lye in the way of the Godly on this they have done and many times do fall and fearfully wound themselves continuall sorrow on the godly and successe to the prophane will make the very best of men ready to shake hands with piety and strikes hands with the wicked but God is faithfull and will not suffer us to be tempted above what we are able and therefore will not suffer the Rod of the wicked to lye always on the lot of the Righteous least they put forth their hands to do wickedly Psal 125. â— The second engagement on God is To vindicate the Righteous cause of his people The time of crosse providences is the time of the proud censures of the profane when God seems not to Regard the wicked are subject to Reproach the godly if Job be in adversity the sting of it shall be his friends false accusations of hypocrisie and if David be driven from Jerusalem bâ— his son Absolon he shal be cursed by Shimei and called a man of Beliall and a man of blood and a traitor to his Master Saul If a Viper be on Pauls hand he shall bee determined a murderer but when God ariseth and delivereth the Righteous and setteth him in safâ—ty from him that puffeth at him then shall the tune be changed if God return the captivity of Job his censorious frâ—ends shall be the first that come to comfort him and if David return in peace Shimei shall be the first that meeteth him with confession of his wicked cursâ—ng if Paul escape the venomâ— of the Viper then hâ— shal be called a God For mens censures are as changable as their condition the Resurrection of name and estate goeth together and therâ—fore it is that Gods appearance to the rescue of the Righteous from the proud is said to be a pleading their cause the godly under the clamâ—urs of the wicked commit their Righteous cause to God silently bear all reproaches and wait for Gods righteous judgment and therefoâ—e God is engaged to restore their estate and cause their Righteousnesse to break forth as the sun at noon-day so that if we well wâ—igh the Specialty of Relation Gods people stand in unto him the speciall service they do for him in the time of prospering prophanesse and the speciall engagements which lye on God we must needs see that there si great reason for the speciall respect he sheweth them for it is a just thing with God to render tribulation to them that trouble you and to you that are troubled peace with him 27 Thes 1.6 7. I now passe then to the application of this doctrine and shall onely improve it unto two uses viz. To 1. Check and abate the insolencies of the wicked 2. Cheer and animate the discharges of the Righteous Is it so as certaainly so it is that the godly and their holy exercises in times of prospering prophaness do meet with such speciall acceptance from the Lord of hosts let this then check and abate the insolencies of the wicked the ungodly cannot prosper but they are proud nor the Children of God be chastised but they are condemned by the wicked the Proud cannot be called happy nor they that work wickednesse be delivered c. But they blaspheme God and Religion and insult over and reproach the Righteous God cannot a little frown on his people but
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