his Embassadors speaking to the whole Assembly it becomes not private Members to be speaking one to another the Lords day is designed of God himself unto duties of Religion publick domestick and personall and acts of society must be occasionall It is great folly nay grosse prophanenesse to spend the time of Church edification and instruction in private colloquie I would we had not known some good men guilty of it do not many among us get into a private house and employ themselves in holy conference unto the negleâ—â— nay at length the contempt of publick ordinances or must we fix for holy conference the time which is our families that is to say the feason of our particular calling in which we ought to labour unto the subsistance of our selves and family when poor men leave their trades and spend much time in the society of the Saints and holy conference but leave their families in want their affections to holinesse may be commended but their indiscretion is to be blamed no exercise of holinesse which is private and occasionall must hinder our particular callings when God teacheth we need not teach one another and when hardship hinders speciall acts of holy society it is not required at our hands 8. Nor must you manage your conference with more caution in reference to time then to the Place all places are in point of holinesse alike but not so in point of prudence â—he people of God may occasionally conferre in any place and so in the Church as well as an house but when by mutuall consent you make conference a fixed duty you must in prudence avoide the Church for private duties do not become publick places the Church is a place purposely prepared and preserved for publick Assembly and administrations of the Church and therefore bears its name Church as the notation of its nature and by long and uninterrupted custome and practice of all Christian ages and nations all holy exercises in these publick places have the Church for their object and presuppose ministeriall authority for their form avoid therefore these places as you would avoid all enchroachments on the holy function of the ministry and the appearances thereof 3. Nor must we have more care in reference to the time and place then the manner of holy conference let us us not instead of conference make set and formal discourses after the manner of ministeriall instruction I have come into some private societies who have assembled to confer and heard one man preach to the rest rather then conferre with them and I have indeed sadly observed that society to be a nursery of presumption to the ministry I do not say that private Christians are prohibited from inferring doctrines from Scriptures and enforcing them with reasons and application I doubt not but masters may thus do in and to their families and tutors in the university to their pupils each according to their capacity but for private Christians in any fixed friendly society thus to do is in my eye without the least of warrant for they want not only the ministeriall but parentall and magisterial authority which should award such a kind of instruction I do believe the propheticall priveledge of a believer is prescribed and limited to those whom nature hath put in subjection to him and will not nay must not be extended to his Peeres brethren moreover they in so doing destroy the duty to which they pretend for their work should be to conferre by colloquy to communicate each to other their businesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutual debate expostulation colloquie each speaking to other answering one another when speak in order proposing their doubts urging their objections imparting their thoughts and so communicating one unto another which is clearly destroyed where one only is the speaker all the rest are hearers should a stranger come into such an assembly and observe that one instruct the others and that withall magisteriall nay ministeriall circumstances could he call this a conference or would he not rather conclude it a preaching to the Church 4. Prudence must direct us unto order in our conference as wel as care in respect of time place and manner confusion is incident to and must be carefully set against by all society when the godly meet to conferre they must be orderly in the matter of their conference laying the foundation before they rear the superstructure acquainting themselves with Rudiments and principles before they enquire into higher matters of faith there are many things in Religion which men whilst weak in or ignorant of principles are not able to bear first conferre of matters essentiall to saith and then go forward debate the duties before the dignities of a believer the high flown Saints of our age can conferre of nothing but their priviledges and high enjoyments of God Christ and the spirit and so nourish pride and fancy but not faith and as you must be orderly in the matter debating what may profit more then what may pleas so also you must be in the manner speaking one unto another and one after another suiting an answer proper for the thing propounded not speaking all at once unto confusion and distraction whatever coms first into your mouth without any care of it's pertinencie to the thing discoursed Having then associated each with other and made your holy conference a dutie in it self occasionall and transient to be fixed manage it withall wisdome in respect of time place manner and order for by the miscarriage of these you do expose your selvs and exercise unto scandall and just censures giving way to the Devill in a little you lay your selves open to temptation conference in the time place and manner of gospell ministry is but a praeludium to the prophane contempt and presumptuous undertaking that holy function give me leave to enforce this direction with a sad example of the sinfull issue of the imprudent management of holy conference which hath fallen within my own time and knowledge which proved the prologue of apostacy from the Church and Covenant of God unto the men that used it In Audly parish in the County of Stafford lived many eminent professors of Religion with whom I have had sweet Communion and taken sweet counsell many times many of them were men of eminent parts unto prayer and conference in which they were very conversant in processe of time they fell under a very weak dul ministrie which gave them occasion to be more frequent in their conference each with other and especially on the Lords day pretending by themselvs to make up the defects of the ministry which was over them untill at length they fixed their conference on one day in the week and sometimes on the Lords day to be held in the publick place or Church and did cal unto it by the tolling of the bell one of them more apt then the rest spake unto the rest of which miscarriage in a private duty
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
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
be observed and dreaded by such as feare God there must be in all godly hearts a demeanor and frame of spirit suitable to divine providence the successe and prosperity of men in the world doth digitate and direct something of duty to Gods Children but whilst providence is to bee observed it is not to be obeyed against any precept Whilst it is to be improved it must be our care it be not misimproved and whilst we wait to hear see Gods mind in a providence we must not make it to speak the uncertain sound of our own fancies and pointblank contrary to Gods wil in his word I would that providencâ— be used not abused and duely argued but not made to conclude what the promises of successe and prosperity will not conclude let me therefore unto the guiding you unto the due observation and Christian improvement of providences successe and prosperity desire you to keep this golden Rule in mind and have it always at hand in changeable times and under variety of providences viz. Gods providence doth determine our condition but not defend any cause or dictate any course of life Providence is the explication of Gods mind Concerning our enjoyments not our endeavours and are to convince this is the estate wee must enjoy or endure not these are the principles we must believe and practice we must imbrace Gods providence is no Rule to know by no Rule to go by It was never intended to be a line of decision in doubtfull controversies or a Rule of direction in difficult cases it is indeed a good Dictator to our passions but no direction to our actions the due and diligent observer of providence seeth what to fear and what to desire when to mourn and when to rejoyce and how to lye low and how to be lifted up under the hand of God but not what to believe in matters of faith and act in matters of Religion I deny not the change of Gods people under changing providences but must have this change understood to be a change not of principles but passion not piety and Religion but particular acts of piety that not in substance and matter but method and order Gods providence doth sometimes call to weeping Isai 22.12 and mourning and cloathing in sackcloth and sometimes to joy and gladnesse and feasting before the Lord and he that answereth not this Call of Providence with the change of his demeanour is prophane and liable to divine plagues yet he that improves this providence to the casting off Religion Psal 44.17 and forsaking the Covenant of God is blasphemous and irreligious degenerated from the Saints of old who could cleave to Gods Covenant under the greatest of crosses whilst then we fear before God and observe his providence as disposing all affairs under the Sun we must not favour any cause because successfull nor follow any course of life because prosperous for we must know 1. Precept not providence is the Rule of direction unto the people of God Their enquiry is what doth God speak not what doth God succeed God hath published his word and prescribed it to be the Rule of life and manners and hath bound his people to the determination thereof Matters of faith and Religion have ever been positive and prescribed by the word and not left to the uncertain determination of providence the Gentiles may be left to the guidance of the stars and determinations of Heavens influence but Gods Israel have â—â—ws statutes Ordinances and commandements which they must observe fare it as it wil w th their coÌ„ditioÌ„ they must not turn to the right hand or the left hand from Gods declared will Deut. 5 32.1â—.11.28.14 No change of providence must carry them from positive commands their very King the subject of highest prosperity must have the Law written and therein read daily and Rule the people not by the impulse or instigation of providence but those positive prescriptions in doubtful cases Israel must appeal to the Priest and have the controversie decided by the Law but we never read of any appeal to providence directed or allowed to the Law and to the testimony Deut. 17 17. if they speak not according to this word it is because there is no light in them Isa 8.20 In the most dark estate that that ever befell Israel they are directed to the word not works of God to uphold their faith and direct their conversation Remember the Law of Moses my servant wh ill I commanded him in Horeb for a Israel with the statutes judgments Mal. 4.4 was the counsell of God to Israel untill the comming of the Messiah and he leavs not Christian faith on the changable wheel of providence but committed it to writing that it might be a standard of doctrine and Rule of life These things are written that we may believe Joh. 20.31 And peace is to be on as many as walk according to the written Rule Gal. 6.16 No gracious heart ever yet durst decline the word of God to be directed by works of providence Ahabs majesty his Prophets harmony 1 King 22.13 14. friends perswasion and fear of adversity have no influence on Micaiah to turn him from the word of the Lord he will speak what the Lord speaketh Nay Balaam the false Prophet however swayed by the prospering providence put into his hand and pursuing the wages of unrighteousnesse dares not â—ut protest against the influence of providence a subjection to the word of God The word that God putteth into my mouth that will I speak Numb 22.38 The Barbarians may bottome their perswasions of Paul Act. 26.6.14.11 12. upon the successe of the Viper and the Lycaonians stir up their superstition by the miraculous providences that attend the Apostles 17.11 but the noble Bereans regard neither the one nor the other But search the Scipture and bottome their faith on the Word of God he that weigheth Religion in the ballance of providence forsaketh â—he ballance of the Sanctuary God never intends by providence to justâ—e our precepts and to make his word of none effect Let Mâ—homet cudgell Chrâ—â—â— Jâ—â—us will convince his disciples and by his word witnesse his truth when providences run never so crosse to mannage a cause with appeals to providence is to manifest a want of or a weaknesse in the word of God and put the controversie on that course that giveth no assurance of decision having never been appointed to that end to embrace any course because it prospereth is to forsake the law of the Lord as rude and uncertain and blasphemously to tempt God by a course on which no faith can be founded for that no promise is made unto it obedience to the word is manifested when works of providence do run counter and contrary thereunto the appeal of comfort to the soul and honour to God and his truth is all this is come upon us yet have we not forgotten thee nor dealt
falsly in thy Covenant Our heart is not turned back neither have our steps declined from thy way Psal 44.17 18. Let profane men practise their evill purposes and prosper in their evill practises and plead providence providence their blasphemie may afflict us but their plea carrieth no perswasion or force to him that feareth God obeyeth the voice of his servants one it is written is of more weight to a gracious soul then hundreds of victories and a series of prosperity for indeed to determine divine allowance by good or bad successe of any cause or approve or disapprove any course of life by it's externall providence that attend it is to deny and determine in direct contradiction not onely to the experiences of the Church but expressions and maxims of Scripture which are multiplyed to our establishment against the force of this very temptation as Blessed are the poor theirs is the Kingdome of God Blessed are they that hunger and thirst for they shall be fed blessed are they that weep for they shall laugh and blessed are they that men shall hate separate from their company and reproach and cast out their name for evill for the Son of mans sake such were the true Prophets great is their reward but on the contrary Wo is unto the rich the full and those of whom all men speak well Luk. 6. For such were the false Prophets of old and again we must through many tribulations enter into the Kingdome of Heaven Acts 14.22 And the poor of this World Rich in faith God hath chosen And the like all which are of no use if the current of common providence must be the ground of conviction or guide of conversation nay our Saviour doth so sarr discountenance appeals to and approbation of any cause by providence and successe that he will not work miracles to convert souls or enforce faith When the Jewish Sectaries call for a sign and resolve their conversion in some pompous outward and glorious shew the Lord denieth a sign and referreth to the sign of Jonah dictated in holy writ nay and cautioneth all men to take heed of signs wonders and lying miracles which are the arguments of Antichrist to out-face the Scripture Mat. 24.24 2 Thes 1.9 John Huss out of Isiidore Chrisostome Gregorie and Augustine hath long since rendered the Reason why miracles have ceased in the Church and are onely found in favour of the false Prophet and Antichrist viz. because the Church of Christ must be persecuted and seem abject vile and forsaken and must overcome by confessiâ—n of the truth by holinesse and shining in good works by love and patience and not by power but Antichrist must sway all and have full power to persecute and Hypocrites who look after Temporals more then Eternalls must be discovered and the true Saints tryed and Carnâ—lists bee justly punished with that snare of specious signes and convincing providences So that if we will not throw away our Bibles disown Scripture and make divine precepâ—s and prescriptions of none effect let us never dare to appeal to providence whiâ—h may fall on the side of the most prophane let us never say this course is pleasiâ—g to God because pleasing to the men that devise and pursue it this God al oweth because he prospereth but this he disalloweth because thereto he disappeareth these are Saints their prayers succeed but these are sinners Lam 3.44 for God wrappeth himself as in a cloud and shutteth out their prayers for precept not providence is the Rule prescribed by the Lord and by it we see The proud are called Happy c. motive 2 Providence made a Rule doth expose us to uncertainty of perswasion and unconstanâ—y in profession of Religion Faith ought to be fixed and constancie in it â—is the honour of any profession 2 Tim. 1.13 1 Cor. 15.58 holding fast the form of sound words and being stedfast and unmoveable alway abounding in the worke of the Lord is the dutie and due property of a true beleever but forsaking the right rule is the way to constant wandring declining the standard of truth doth expose us to inevitable fluctuation and deviation The admirers of the Moon and observers of the wheels motion must needs be subject unto Changes variety of providences must needs ingender variety of perswasions by the orders thereof such as see by no light or sail by no compasse but by success must needs like the waves of the Sea be tumbled and tossed to and fro The returns of this wheel runs men on most palpable and shame full contradictions for if success be the line of decision the same cause is to day good because prosperous to morrow evill because adverse to day godliness is gain and to morrow gain shal be Godliness sometime the Righteous are in honour but anon the Honourable are the Righteous how soon do such men change their Tune who conclude providence to bee Gods voice Was it not this that led men in all ages unto sinful shameful unconstancy 2 Sam. 7 8 19.19 20 the same Shimei that to day curseth David because adverse is the first that to morrow cometh down and meeteth him with blessing 1 King 18.40 because returned with victory They that in Ahab rage fall down before Baal in Elijahs successfull resolution pull down Baall and destroy his Priests Providence engageth the same mouth to sing Hosannah to him that commeth in the name of the Lord That to morrow crieth Crucifie him Crucifie him such as conform their Religion to outward providence shape a coat for the Moon and like Baldwinus of whom Beza speaks will have Religionem Ephemeram an every days Religion ab his ad istos abillis ad hos leviter iens aut transiens easily turning hither or thither as the Apostle Peter contending against anon constraining again to the ceremonies of the Jews like the Samaritans Gal. 2.14 brethren to Israel when favoured but strangers and foes when frowned on by Alexander Like Eccebolius a Christian in time of Constantinus an Infidell and Pagan in the time of Julian the Apostate and again a Christian on his death changing his Religion with the Emperour like the Melchites a kind of mongrill Christians who would be of the Kings Religion as those in 2 Kin. 17. Who feared the Lord and served other gods feared the Lord that plagued them and served other gods which pleased the King so that luke warmness and fluctuation of Spirit and change is the result of making outward present providences the reason of our assent and dissent to any cause or course Providence is a brave principle of Skepticisme and a bar to Martyrdom Our age is indeed an age of providences to be admired and Skepticisme to be abominated They make indeed few and very few Martyrs sometimes with hands lifted up to heaven we vow and Covenant to God and presently cast off our Covenant as an old Almanack out of date One while we have zeal against
studied by all who meet with the stormy tempest of wicked mens welfare Let me commend it to your reading study lay it as a bridle on your passions and fret not grieve envy and care not when the proud are called Happy c. I say grieve not at the greatnesse of the wicked they must fall their fall will be fearfull envy not their enjoyments they are but common favours prison provision and wil cost them dear for the day is comming yea at hand when they must have their evill things and Dives must be tormented they may now passe blessed without our envie for it is the whole of their blessednesse if ever a day of death and judgment come they must go cursed for ever and yet their present happinesse is fading and transient the wheel is running round and then they whom we now see in estate and pomp we see no moâ—e be not carefull of the estate of tâ—e godly it shall go well with the Ri hteous however it be at present God is good to them that are pure in spirit their little is sweetned with Gods blessing the very prosperity of the wicked shall work for their good Learn to live by faith and patience contended with the disposals of God not suffering your passions to make you think or speak foolishly of God or enviously of the wicked Keep close to duty make it your care to maintain sincerity and calmely with a composed spirit wait we on God in the worst of times for if the proud are called happy and they that work wickedness are set up c. Yet there hath no temptation befallen us but what is common So it hath been so it will be and so it must bee Quaerela Piorum OR Godly conference the exercise o◠〈◊〉 godly in the â—imes oâ— prospering pâ—ophaneâ—esse The second part of the diâ—course on â—â—al 3.15 16 17. First preached at Butolphs Algate London anâ— afterwards coâ—tracted and delivered in Peters Church West-Chester one Lords day 17. July 1659. in afteâ— noon Mal. 3.16 17 18. Then they that feared the Lord spake often one to another I Have heretofore presented this Text to your consideration and divided it into three general poinâ—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 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 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 froâ— 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 Gâ—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 godlynesse may not want witnesses in the worst of times speak often one unto another These words are rendered by Montanus tunc vastati sunt timenâ—es dominum Then they that feared the Lord were wasted â—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 must needs â—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 againsâ— 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 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 wouâ—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 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
portion a God all-sufficient there can be no want where God is possessed where God gives himself he becomes a shield and an exceeding great reward Relation to God is the Reason of all good divine councells cannot bee concealed from Gods Abrahams or Christ his friends Egypt must not think to Captivate Israel Gen 18 1â— John 13 14 15 Isai 43.44 Zach. 2.8 but to their own ruine because the Lords own people Wrath though provoked must be restrained when it goeth out against Gods heritage the fire must not burne nor water drown Gods Israel the utmost of preservation even as of the apple of the eye is the portion of such as belong to God no argument can be more affectually urged in prayer then that though Abrahad be ignorant of us yet thou art our God Isai 93.16 No greater assurance of support in affliction can be given then to cry unto the Lord in the midst of the furnace my God and for God to answer my people Zach. 13.13 nor yet of salvation out of all sorrows then for God to say unto Zioâ— thou art my people Isa 51.16 Relation to God is the Reason of Christ his redemption and intercession he seekes mens souls because they are his Fathees and he prayes for their preservation on this ground they are thine thou hast chosen them out of the world Joh. 17.9 Christ his argument of support under his absence is the propriety of his people unto God I go to your God and your Father Joh. 20.17 The utmost of Saints endeavours is to see a propriety in God the sormallity of saving faith is to say sincerely my Lord and my God the satisfaction of a gracious heart in the saddest of affliction is to see that it is the Lords The utmost design of the Devills envy at the Saints is to make them deny their relation to God and Gods affection to them knowing that the estranged to God are exposed to all woe and wickednesse so that a propriety to God is a prime reward Well may the pious speak often one to another under the prosperity of the prophane if they stand in propriety to God they need not matter how the World goeth They may wel be disowned by men yet devoted to and diligent in acts of holinesse if owned by the Lord and he say of them they are mine But yet again These men are not onely in propriety to God but in peculiarity also they are not only the Lords in common course and providence as the earth is the Lords and the fulness thereof but in speciall relation and peculiar esteem they shall be mine when I make up my jewels they are not ordinary houshold-stuffe but Jewels gold and silver like the Treasure of Solomon peculiar Treasure of Kings Eccles 2.8 they are picked and chosen out of all the earth like pearls of prize to be of prime esteem with God like Israel a peculiar Treasure unto the Lord above all nations of the earth In brief however they lye scattered at present among the objects of commoÌ„ providence yet they must be manifested to be a chosen generation a Royall Priesthood an holy nation a peculiar people that they should shew forth the praises of him that called them out of darknesse into his marvellous light 1 Pet. 2.9 God hath not onely the propriety of a Creator in them but the peculiarity of a Redeemer they are the Redeemed of the Lord bought not with corruptible things a silver gold but incorruptibl the precious blood of Jesus Christ as of a Lamb without spot and blemish who gave himself for them that he might redeem them from all iniquity and purifie them unto himself a peculiar people zealous of good works 1 Pet. 1.19 Tit. 2.14 And to them therefore are given the great and precious promises of God and these are they who partake of precious faith possesse special and peculiar graces and are fitted for speciall and peculiar duties and destinated to special and peculiar dignities they are jewels in efficacy and operation and so must appear in esteem and acceptation They are the bright Diamond that sparkles in the darkest times and places of profanesse therefore fit to be fixed in Gods Crown they are the flourishing Amaranthus that continueth green and fresh in the most parching places of prospering pride the splendid Amiants which retain their oriency brightnesse under the most polluting prophanesses which passe upon them and are kept by the power of God through faith to the exercise approvemeÌ„t of it as more precious then gold tried in the fire 1 Pet. 1.7 unto prais honor and glory for them therefore is reserved the Amarantine Amiantine Crown the inheritance incorruptible and undefiled that fadeth not away so that however at present they are mingled with the men of the world and the providences of God passe upon them in common with others there is no discrimination save only in their duty they cannot be known to stand related to God save only by their standing to and for God his name truth and people against the opposition which prophanesse makes and prosperity heightneth yet God hath his day of segregation a day of gathering up his Jewels and seeking after his scattered pearls and then hee will make the very World to see and know they that spake often one to another were his when their souls were sadnâ—d for the sins of the times and places where they lived they were his peculiar ones even his Jewels God hath a day of collection and it is a segregation he gathers his people into the receptacles appointed and when pearls are brought into the Cabinet they appear to be pecious and peculiar Treasures Sometimes before a day of Common calamity God gathers his Righteous ones from among the wicked into the receptacle of the grave so as that the Righteous are taken from the evill to come Isai 57.1 Thus Augustine died before the sacking of Hippo by the Vandals Paraeus before the taking of Heidelburg by the Spaniards and Luther before the wars in Germany therefore thereby God manifested his esteem of them in providing for them who were vexed by the sins to rest in peace under the sorrows of the places of their abode Sometimes God gathers his Jewels into an estate of conservation in the midst of the many troubles and common calamities that destroy the wicked and thus he marketh out his mourners over sin to see but not sink under the sorrows of the wicked which seem to strike equally at the just as at the unjust he supports and saves his people in an evil day Noahs Ark derided by the World defends him from the deluge and Lot is conducted to and conserved Zoar a City of Sodome Daniell and his three Companions are safe in Babylon when Israell perish in Aegypt Baruch Jeremiah Ebedmelech and Gedaliah are preserved in the sacking of Jerusalem And thus Gods acceptance is expressed to his people in his peculiar preservation in the
prospering prophaness 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 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 beloâ—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 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 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 Iâ—râ—els most encouraging Epethite is the chosen of the Lord. Psal 105.6 1 Chron. 16.13 And so under the gospell though they be a pâ—ople scattered through Pontus Galatia Cappadocia Asin and Bithynia Yet it is their honorable Epethitâ— Elect according to the fore knowleâ—ge of God 1 Pet. 1.2 and a chosen generation 1 Pet 2.7 For indeed Eâ—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 pressuâ—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 â—uâ— of most desperate dangers nay the enjoyment of all good is assured in and by our Election Oh! Jacob my servant and thou Jesuron 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 Off-spring 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 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 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 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. â—2 and shall he not much more spare us all things elâ—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 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 â—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 Gâ—d and assureth that he is our God alsufficient 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 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 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 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 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 aâ—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 with them that fear the Lord. Eccles 8.12 But they are not onely united unto God by the fear of his namâ— but do also act it unto his honour â— 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 â—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 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
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 friâ—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 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 trâ—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 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 thâ—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 but the dreggs thereof all the wicked of the earth shâ—ll wring out and drink them the horns of the wicked shall be cut off and the hornes of the righteous shall be exâ—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 â—fflicted Church Rejoyce not over me oh mine enemie though I â—al I shall rise again when I sit in dâ—rkness the Lord shal be a light unto me I will beâ—r the indignation of the Lord because I have sinned agâ—inst him untill he plead my cause and execute judgment for mee he will bring me forth to the light I shall behold â—â—s Righteousness then she that was mine enemy shall see it and be ashamed Mic. 7. ver 8 9. Let Babylon boast Rabshakeh râ—il and the wicked insult over and reproach the godly at what rate they will when in â—ffliction 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 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 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 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 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
the other 2. Gods favour and acceptance is the only acquiescency content of a gracious heart His study is to approve his heart to God not to men It is to him an easie matter to be judged of men for he expects his judgement from the Lord Godliness with content is his onely gain Let the men of the world have their corn and wine he only craveth the light of his countenance Let their bellies bee filled with Gods treasure so he can but keep a confidence of awaking in Gods likeness and seeing his face in righteousness he is satisfied Psal 17.14 15. What ever curb or check his outward condition puts upon him he keeps close to God and continueth in duty in the sence of divine favour and acceptance if his dearest relations befool him he matters not he will be yet more vile in playing the fool before God Let but God listen to his language all the world shall not silence him he will speak though all speak against him If fire and fagot sword or gibbet axes or Engins of torments lie in the way of his duty to God he with cheerfulness and courage passeth through all assured in himselfe of divine acceptance It is storied of the Landgrave of Hessia that enduring a long and tedious imprisonment with much cheerfulness and constancy being asked how hee could endure it professus est se sensisse divinas Martyrum consolationes he answered that he felt the comforts of the Martyrs the sence of Gods speciall acceptance made Geneva more delightfull to the noble Galleacius Caracciolus then the enjoyments of a Dukedome and honourable pleasure of the Emperours Court. Thirdly and lastly Obvious and open discrimination of the righteous from the wicked is and will be the effect of Gods favour and speciall acceptance in the course of Gods common providence the godly and wicked are mixed together there appeareth little or no difference it is with him that sweareth as with him that feareth an oath for all things com alike to all men only the pebbls being more in number do cover the pearles The oriency and lustre of them is abscured and they bear no note of excellency amongst men save their piety which maketh them the object of mens enmity and reproach they adhere indeed to God and his covenant and appear in their places for both though to the abhorrency of the wicked for that the proud are called happy they live slighted among men but seen unto and regarded by the Lord who is approaching as a swift witness against the wicked to plead the cause of himselfe and his people against the stout words and scornfull carriage of the prosperous prophane-Gods time is coming when his countenance cannot be hid his compassion must and will break out into the expressions of favour to his people his justice must be vindicated by making all the world to change their blasphemous tune he saith to the wicked ye shall returne and discern between the righteous and the wicked between him that serveth God and him that serveth him not when the wheel of providence hath run its round the children of God are taken from under the rod of correction then shall the horn of the wicked be broken and the horn of the righteous be exalted then shall the Lord pick up his Jewels and proclaim their dignity by the dispensations of his favour towards them that now the wicked shall see and say It is good to wait on the Lord It is not in vain to serve him The very worst of men shal wish they may call themselves by the name of Israel and shal now crie out verily there is a reward to the righteous Truly God is good to Israel When Dives in Hell seeth despised Lazarus in Abrahams bosome when the envious Jew shal see many come from the East and West sit down in the kingdom and themselves thrust out when the Goats and sheep are sundred shal not the favour of the Lord be obvious and the discrimination of the righteous be open be therefore contented Oh ye that fear the Lord comfort your selves by mutual colloquie and conference know that God hearkeneth heareth and his time of reward approacheth and then they that reproach and rage against the godly shall return and discern between him that serveth God and him that serveth him not FINIS