not according to this rule there is no truth in him Oh let not Christian faith be founded on Turkish reason 2. Persevere in truth and piety Heresies must come that they who are sound may be made manifest Schisme must succeed that the fixed in Christ may be found sincere these must not onely come on the the stage but stand and succeed it may be unto persecution of the Orthodox and sound as did Arrianisme in the Grecian Empire Anabaptisme in Germany they are no other then tryalls of faith and patience be it your care to cleave to truth when disowned and disregarded and continue in the Church though disordered and discouraged let not the boysterous blasts of providence remove you from your stedfastness in the faith or union of the Church Catholick I know the design of some schismaticall neighbours by courting nay some of them by creeping into your town is to paganize you as they have done other places and set up their own schismaticall assemblies and I fear your over affectionate observation of the providential rising of some from you hath been as a snare of separation from the Churh unto more then naturall relations but however Church gatherers have gathered the power treasure of these Nations to themselves forsake not you the assembling of your selves together as the manner of som is and stand out against the sinful assembling of Church gatherers The glittering glory of particular Churches of selfe-constitution that way of Corah and selfe consecration that way of Jeroboam will prove nay I may say doth prove an ignis fatuus leading into the fools paradise of high expectations but leaving men in the wilderness of confusion They that feared God in Israel followed the despised and driven out Priests to Jerusalem let it be your prayer care not to follow the flocks of Christ his pretended companions I pray you recall to mind what instructions I gave you many years since from that Text Cant. 1.7 whilst you have power prevent Congregational foxes from spoiling your vines though you cannot keep them out of close corners you may from places of concourse and command them out of your common Hall and publick places of assemblie give them no countenance whose only errand is confusion you are now a Church of Christ become not the guilded Synagogue of Satan Will not reason tell you selfe-constitution is a sedition in the Common-wealth and schisme in the Church Is authority essentiall to a civill and not to a religious Corporation What superstructure can bee built on a sinfull schismatical foundation judge ye though it flourish flie from it it cannot but fall I say bee you stable in truth steady in the union of the Church constant to Gods covenant and continuing in prayer though God carry discouragingly towards his people for God laughs the Devill to scorn when Job serveth him for nought and the Saints constancy in holiness doth witness that there is a reward to the righteous when the prospering providences of the prophane do suggest it 's in vain to serve God 3. Prize and preserve among you a sound and zealous Ministry such you have enjoyed such you may by your own advantages which you above other Towns enjoy Pastors to feed witb knowledge and understanding are Gods promises and his peoples priviledge bread and water of affliction to be imbraced before their removeall let not the generall contempt providence poureth on Mâ—nistry deaden your affection to your Ministers but know them as over you in the Lord I am not a little grieved for your late differences with godly Ministers I wish you would seriously surveigh your souls see wether some spirit of pride passion prejudice or vain glory do not act and occasion them take heed you jar not with Ministers untill you wreak your quarrell on Ministry I wish some of you have not already proclaimed open warr I will not acquit your Ministers from their infirmities but desire you take heed to your selves in this day of discouraging providences to Gods Ministers true piety should prize prefer them so evill are the times that dis-satisfaction in a prophane Minister can scarcely pass without the censure of dis-respect to Ministry much less when fomented continued against a man who is a faithful painful and diligent and in the generall course of his life let malice say its worst a godly Minister my beloved let the office and person be distinguished and the dignity of the one will darken and cloud the infirmitie of the other and the authority of the one will awe duty denied to the weakness of the other Receive Ministers as they are indeed the messengers of the Lord of Hosts Embassadors of Jesus Christ and then despise them even in their distress if you can 4. Pursue your conference and mannage it with all prudence avoid the evills incident to it pursue the directions herein propounded you have heretofore been acquainted with them but have need to bee put in remembrance take heed of spirituall pride in conference least it prove an Audley conference that may plunge you into the precipice of Anabaptisme and other heresies my heart bleeds over those men with whom you know I have sometime past had sweet communion though they wil not now hear mee bee warned by their example Be carefull of and constant in these and other duties directed in the word what ever men say or cross providences seem to suggest Let Ecebolius whirl about with every wind of providence in the Empire untill hee proclaim the shame of his own unconstancy be you pillars of truth and Cedars of holiness standing in stormy days as indeed rooted and built up in Christ and resolved into divine revelation as your rule however disposed by providence as to your present outward condition whereunto that you may bee strengthened read these notes as helpfull and offered from the hearty affections and with the hearty prayer for Gods blessing of your Quondam Pastor yet zealously affectionate for the good of your souls ZAC CROFTON from my Study in Botolphs Algate Lon. Nov. 3. 1659. To the Reader Courteous Reader I Did many months since begin this discourse unto my own Congregation intending chiefly to instruct them in the too much neglected and abused duty of Godly conference but finding the words so connexed that I could not eonveniently come at my intended doctrine untill I had spoken to the condition which did constrain the godly their speaking one to another I divided the Text into three generall heads to be discussed and so intended them for particular instruction never to be made more publick but God who over-ruleth mens purposes hath otherwayes disposed In June last I being called to preach at the morning exercise in Magdalen Milk-street Church tooke some of these notes as next hand and did very briefly discuss the prosperoâ—s providences which do attend the prophane Such approbation it met with from many godly hearers that I was pursued with great importunity to
with a budding race and hopefull progeny They are planted and take root and grow up in the earth they send forth their Children like sheep and their sons dance before them for their seed is established in their sight with them and their generations before their eyes Job 21.9 11. The posterity of the profane do frequently plead the cause and justifie the sinful carriage of their progenitors their name is not onely preserved in posterity but made to shine with splendor in the enjoyment of riches and honour their wealth and worship is no less conspicuous then progenie For their Kine calve their Bull genders the waters of a full cup are wrung 〈◊〉 unto them they prosper and increase in riches They enjoy full barns flourishing fields fair structures and fat Carkases and all the good things of this life it is but ordinarie for Dives to fare deliciously every day they are clâ—â—thed in purple and costly apparell it is but common to see the work of men seated in a chair of state wearing the imperiall Crown swaying the royall Scepter and raging with the revengfull sword Honour is so incident to Haman that he cannot think the least Ray of it can passe from him to another Favour followeth the wicked with importunity no dignity naturall or politicall passeth the prophane but they possesse it They that work wickednesse are Set up Nay this is not all â—ut 3. 3d. stest of profane prosperity They that tempt are even delivered They discerve and are devoted to destruction and yet are delivered The hand of God is lifted up and yet it lights not on them they tempt him and yet are not troubled provoke him and yet scape unpunished They are not in trouble as other men nor are they plagued as other there is no bands in their death but they are lustie and strong Psal 73.4 5. Their houses are peaceable without fear and the Rod of God is not upon them Job 21.9 The wicked are like the Tyrant Polycrates that never met with crosse all his life time nay the very clouds that hang over their heads do ordinarily disperse sometimes unto the Godly observer their proud prophanesse doth so tempt God that to their thinking he can no longer bear nay commotion and clouds doth arise about them and horror of spirit ceaseth on them and all men deem their prosperity readie to expire and yet their fear vanisheth and the expectation of the Godly fails them they scape Scot-free and are delivered from the dangers to which they seem obnoxious also snares are broken they that fear God suffer whilst these that tempt him are eeven delivered So it is plain peace plenty health liberty honour victory full enjoyments successefull atchievements immunity from deserved and impending plagues and punishments may attend the verie worst of men even such who rage in sin violate sacred vows disobey divine command trample on truth and Gospell ordinances insolently oppresse the Godly and impudently provoke divine justice For we call the proud happy they that work wickedness are set up and they that tempt God are even delivered But to passe from explication wee proceed to demonstration and that prospering providences doth so frequently attend the prophanest wretches is a truth undeniably evedent to every serious and sober spirit acquainted with sacred or prophane story or observant of the dispensation of common providence in the world Can we read Scripture not regard its generall attest to this plain truth positively affirming that Some remove the Landmarks and violently take away the flocks and feed thereon They drive away the Asse of the fatherless and take the widdows ox for a pledg they turn the needy out of the way cause the naked to lodg without cloathing make men groan out of the City and soul of the wounded to cry they rebel against the light and yet God layeth not folly to them Job 24. Was not Jobs demonstration of profane mens prosperity the very defence of his integrity against the erroneous cavills and groundlesse censures of his three friends and is it not therein plainly asserted that the wicked live become old yea are mighty in power their seed is established before them Their houses are safe from fear and the Rod of God is not upon them And are not these positive assertions made evident in plain instances and examples is not cruell Pharaoh oppressing Israel the highest Prince in the World is not Jeroboam who rebelled against his master made Israell to sin set up Calves at Dan and Bethel and suffered the lowest of the people to make themselves Priest defended his usurped magistracie with a usurped ministery and put forth his hand against the Prophet of God yet established in his usurped Kingdome and slept with his Fathers leaving the succession of his ill gotten Kingdom unto his son did not Manasseh that raged most in murther and mischief raign longest of any of the Kings of Israel Yet many of them much better then himself What shall we say of the high Honour of Nebuchadnezzar the Hammer of the nations under whom Babylon sate a Queen and said she should never be moved and did not Assyria the very Rod of Gods anger make all her Princes Kings and say in her heart I will ascend Heaven I will exalt my Throne above the stars of God Isa 14.13 Nay as if these instances were not sufficient doe not the Scriptures witnesse the successe of Bejamin once and again over Israell destroying more by 14000 men then they were themselves whilst not onely the fewest in number being but 26000 against four hundred thousand but managing the basest quarrell the impudent defence of the horrid impiety and murther of the men of Gibeah Judg. 20. must we not shut our Bibles if we will not see prosperitie attend prophanenesse doth not the word note the prospering providences of the propane to be the principle or rather occasion of all their pride and blasphemie is it not from hence that pride compasseth them as a chain and violence covereth them as a garment that they set their mouths against Heaven and their tongues walk through the Earth Psal 73.6.9 Therefore they say unto God depart from us we desire not the knowledge of thy ways Nay because of Gods silence they stick not to say that he is such a one as themselves It is the great stumbling block of the righteous to see the prosperity of the prophane at this stone David feet had almost slipped Psal 73. And against this Jeremiah could not but complain and almost quarrel at Gods very justice Jer. 12.1 Against this very temptation God hath prescribed preserving and supporting cautions counselling us not to fret at the prosperity of the wicked Psal 37. And declaring that it determines not divine favour Eccles 9.1 2. The prosperity of the profane is not onely visible within the pale of the Church and in the Word of God but in the World also and demonstrated by all prohane History
vain to serve him when the successe of prophanenesse is the soule object of sence and the darke providences of God the cloud of his truth and check of holinesse then must Godly conference awe conscience to duty and animate faith to dependance on a never failing God But not to stay long on the illustration of a duetie so positive and plaine even obvious to the common capacity of every sober christian seriously studious of Scripture or observant of the society of the Saints I shal briefly propound the reason of the point and so passe unto the application And the reasons why the prosperity of prophaneness must prouoke the godly to holy conference are reducible to these three heads It is Directed by and delighfull to the Lord. Declareth the sincerity of sanctitie Deriveth much profit advantage Of these in their order and first of the first The First reason why prospering prophanenesse should provoke holy conference is because holy conference is directed by and delightfull to the Lord the desire of the righteous is to do the pleasure of the Lord and his delight is not more in them that fear him then theirs is to make mention of his name Now holy conference is a duty by him directed who doth also dispose the time condition that doth specially reqvire the discharg there of fraternal correptioÌ„ friendly confabulation is not only a duty directed in the light of nature by the necessity of publick good and naturall enjoyment and improvement of humane society but also by positive prescription of scripture God enjoyning his people both in the old and new Testament times unto mutuall colloquie and reciprocall conferrence of and concerning his councell and their owne condition we shall find amongst other soule establishing meanes appointed to Israell that one was frequent and familiar conference of divine councell he must not only learn the law himself and Catechize his Family therein but also make it the matter of his or dinarie languag Thou shalt talke of them when thou sittest in thine house and when thou walkest in thy way and when thou liest down and when thou risest up Deuternomie 9.7 Family and friendly conference must be conversant about Gods Law let our companie be at home or abroad this must be our discourse for exciting the soule to duty and encouragment of the heart in difficultie and to the restraint of sin it is Gods own direction that we shal rebuke a brother by all brotherly argumentation discourse and conference with him concerning his impiety Levit. 19.17 He is by words to shew him what is right and what is wrong saith Ainsworth nor was this religious reasoning peculiar to the Jewes by whom it was in an Ordinany and familar way practised but it belongs to the whole household of faith and is more fully enjoined by the Lord Jesus and his Apostles in the New Testament who makes private conference with his brother the praecursor of publick complaint against a brother Mat. 11.15 16. and positively enjoins us in days of temptation unto sin to exhort one another daily whilst it is called to day Heb. 3.13 And consider one another to provoke unto love and good works Heb. 10.24 To admonish one another Rom 15.14 To comfort one another 1 Thes 5.11 Jude 20. All which is done by conference and friendly discourse and declare but the several parts thereof sometimes by complaint against sin warning the unruly sometimes by counsell unto duty exhorting and quickning the dull and discouraged somtimes by convincing arguments establishing in the faith such as are in danger of Apostasie and sometimes by consideration of mercie power justice and the like confirming the mind that waxeth feeble in affliction so that we must throw away our Bibles or wilfully shut our eyes if we see not holy conference be a duty directed by the Lord and especially to be discharged in evill times when we are under temptations to sin discouragements to holiness and despondency in affliction Nor is it onely directed by but also delightfull to the Lord it cannot but be pleasing to him because prescribed by him and indeed God doth signifie much delight in the discourses of the Godly their complaints he calls for Let me hear thy voice for it is pleasant Cant. 2.14 Their communication is his complacency Our Father loves to see his children distribute his sweet meats among their brethren he gives neither gifts nor graces to any for their sole private use but the publick edification of the body every one must distribute as he hath received if the Apostles be comforted it is that they may comfort others by the selfsame consolation with which they are comforted in themselves 2 Cor 1.5 and if the Romans be full of goodness and knowledge it is that they may admonish one another God will not that any of his servants hide their Talent and conceal his counsell they must indeed keep their places and administer the supply proper to such joints Private conference is distinct from publick preaching and the one as well as the other tends to the perfecting of the body of Christ Private conference in families and friendly societies and preaching to the Church in publick Ministry and each of these make sweet musick in Gods ear if not marred in the order the hand miscarrieth when it would become the eye and the foot when it would be the head Private conference is to bee contemned when it presseth upon publick Ministry and becomes provoking to God but of this I shall speak more in the applicatiâ—n otherwise it is exceeding pleasing to God so delightfull that David determines the talking of Gods righteousness as the pâ—easant holding of his songs of praise Psa 71.24 and cheering of his own drooping and desponding spirits as the help against diffidence hee will talke of all Gods doings Psal 77.12 he accounts it to bee the precious and pleasant fruit of all his instruction and eminently to be esteemed by the Lord he prays for that oyl that may make this Lamp ever burn make me to understand the wâ—y of thy precepts so shall I talk of all thy wondrous works Psal 119. 27. Gods esteem of the holy language and heavenly discourse of his people in prophane times is emphatically expressed in the text when they that feared the Lord spake one nnto another the Lord hearkened and heard and a book of remembrance was written for them and they shall be mine c. There are three expressions of Gods acceptance of his godly conference 1. He regards it he heareth and hearkeneth he listeneth and laieth his ear close as loath to loofe one syllable of this holy language 2. He records it as fearing it should be forgotten a book of remembrance is written and that not in the earth where it may be trampled out by prophane feet but before himself where it shal be coÌ„served with care and free from the least corruption as fit for his own contemplation 3. Rewards it and puts more
Foelix scelus Querela piorum ET Auscultatio Divina OR Prospering prophaneness provoking Holy conference and Gods Attention in which you have The Happy estate of the wicked The Holy exercise of the godly The Hazard and event of both Plainly propounded in sundry sermons preached at Botolphs Algate London and after contracted in two sermons preached in Peters Church in West-Chester July 17. 1659. Now published to the counsell and confirmation of the godly and check of the false surmises and reports of the wicked By ZACHARY CROFTON Job 1â— 5 He that is ready to slip with his feet is as a Lamp despised in the thought of him that is at ease ver 6. The Tabernacles of the robbers prosper and they that provoke God are secure into whose hand God bringeth abundantly Psal 44.17 All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy covenant Psal 12.5 For the oppression of the poor for the sighing of the needy now will I arise saith the Lord to set him in safety from him who puffeth at him London Printed for Tho. Parkhurst at the three Crowns aâ— the lower end of Cheapside 1660. To the Right worshipfull the Major Bayliffs and Burgesses of the ancient Corporation of Newcastle Underline in Staffordshire Right worshipfull and well beloved AMongst my many friends I have at this time made bold to prefixe your names to this small tract you have been my people and I doubt not but will bee my patrons you have already appeared my purgators from the reproaches which hereticall rage hath raised against me yet that is not the end of this Dedication the truth is Gods and I doubt not his defence of it and its Author but to express my hearty affections towards you I think I may say you know I love you I hope to rejoyce in many souls among you as seales of my Ministry I cannot but let the world know my Ministry afforded me most comfort among you The Lord forgive the sin of such as divided between me and you as my love is to you my care is for you A people you are obnoxious to temptation conversant in holy coÌ„ference so sit for these instructions you are subject to the same providences with other men and no less apt to be swayed by them against divine precepts your schismaticall neighbours studying to seduce you will without doubt ply you with the arguments of providence and the lukewarmness to and slighty recession from holy Ordinances of many among you the Skepticisme of others who change their tune with the time and company the separation already made by some and the Errastianisme of others making the Church no other then the Common-wealth in a religious dress decked by the looking glass of the civill Magistrates mind The attendance of the allegiance of some of you on whomsoever by a providence though never so prophanely can step into a chair of State but especially the late discords which have fallen out between you and your Ministers the rather for that as I have heard your Town hall hath though but for a time and that it may bee by connivance too become a Chappell of contradiction to your Church wherein the Lords day was spent in a different worship to what you profess cannot but make me fear that you too much incline to dance after providence beyond what God alloweth Scriptures doth direct I must confess if providence must be our rule universall toleration nay rather protection propagation of schiâ—me error and heresie must be our duty but I would desire that you may know the providences of God may dispose our condition but not direct our conversation I would beg you to approve your selves obedient to Scripture precepts whilst observant of successefull providences as sensible that one divine direction will afford more comfort in evil times then all providentiall dispensations notwithstanding therefore your eyes see to the trouble of your souls men of Atheisme irreligion perfidie perjurie schisme sacriledge subverting all civill Magistracie supplanting Gospel order blaspheming Gods truth and ordinances making schismes in and from Christ his Church and setting up themselves by sinfull projects and violent intrusion into Church and State yet prosper in this prophaneness tempting God by stout words and religiously espousing him by fasting prayers unto their horrid impieties and yet are delivered be you carefull you do not admire providence into illogicall and irreligious conclusions I would not darken any the dispensations of God to our Land but wish that in our revolutions all men may read that God ruleth in the kingdoms of men he pulleth down and setteth up by bis own soveraignty but my work and endeavour is to direct men to the righâ— husbanding of providence that successfull sin may not be lifted up with the crie of sanctity nor oppressed loyalty justice and piety bee dejected despised and disowned We live in changing days and therein great is the cry of providence the godly are censured for not dancing after providence into Jeroboams changes in Church and State whilst palpable positive prophaneness is pleaded for as piety and generation-work of God I pray you consider sad are the changes which are onely defended by after providences alteration may be of divine appointment yet disowned by God when effected by mens sinfull accomplishments they have set up Kings but not by mee saith God in a case against which Israel must not fight for this thing is from the Lord 1 King 12.21 Hos 8.4 It will never content a gracious heart to attain an end of Gods appointment unless by means of Gods approvement anointed David provoked by persecution durst not cut his way to the throne his heart smote him for cutting the lap of Sauls garment when providence put his head into his power Jeroboam for catching a Kingdom by a providence beareth this brand Jeroboam who made Israel to sin better it is to wait on walk with God in affliction then be the subjects of such providences to wander with David in a wilderness til God cleer the throne then with Jeroboam by perfidie sedition rebellion to rend away a Kingdom and possesse it themselves though this condition be of divine appointment But beloved Sirs that I may not too long parley with you at the threshold shall I be bold in the name of the Lord to propound unto you some few duties to be done by you in such days of providence shall I beg that in these evill times you will observe these four directions 1. Propound the word not providence of God as the reason of your faith and rule of conversation This not that is appointed to this end Jesus Christ by one providence might have made to himselfe many proselites yet would not allow it but ever referred his hearers to Scriptures the new lights of our age blaze much with providence but look you to the Law and the Testimonie if any speak
yet gifts and graces are only communicated to the members thereof in Colloquie Saints stand charged each with other and the joints must supply their places by mutuall conferences administring nourishment to the whole body lively and profitable Christians do in evill times enquire the way to Zion with their faces thitherward saying one to another come and let us joyn our selves unto the Lord in a perpetuall Covenant And in evill times they say every one to his neighbour and every one to his brother what hath the Lord answered and what hath hee spoken they do stand charged with the souls each of other and are therefore bound to exhort rebuke admonish comfort edifie one another And if ever the life of grace must bee manifested by acts communication it must bee in evill times the hour of temptation which commeth on them in a day of generall defection and diligent seduction the Saints must edifie one another in their most holy faith and save one another with feaâ—e pulling them out of the fire if you are will ng to witnesse your selves stupid under Gods heavy judgments sencelesse of Gods glory and the welfare of Religion and livelesse uselesse members in the body you may with due shame stand at distance each from other and smother thoughts of God in your own brests for want of vent by holy conference but consider profession of the tongue is no lesse usefull to salvation then the perswasion of the heart and withholding counsell from the weak in evill times is wickednesse 3. You disgrace Religion and are condemned by the wicked of the World whilst you sinfully suggest that sanctity destroyeth society and maketh the ungodly conclude Religion a solitary condition in which communion is not to be enjoyed whereas indeed holinesse is a bond of union and ground of Communion which whilst it seperates us from the Tabernacles of the wicked seateth us in the Temple of God and doth not more divide us from the society of the prophane then drive us into the CoÌ„munion with the Saints the scope of sanctity is to turn the stream and direct mens thoughts and expressions into an holy channell which not being thus employed makes Religion look like the Ruine of charity and that which barrs all kind of counsell admonition or conference The men of this world are wiser in their generations then the children of the kingdom they are Reduced into no straits but they run together and counsel each other to escape and evade them they agitate no affairs in the world but by good counsell and ordinary conference men that seduce from the truth are diligent and dextrous in their discourses Chatechizing and conference the two great preserva ive of truth and Religion have been exercised as eminent means of seduction whilest neglected by such as should be established by them is it not ashame that the enemies of God should beat us at our own weapon Popery Arianisme Socincanisme Anabaptism and other heresies are propagated hy Catechising and conference whilest these edifying exercises are omitted and slighted by the professors of truth in the affairs of this world we are common in Counsels and mutuall Colloquies but mindlesse of the great concernments of salvation Let it therefore be our shame that we are so slack unto acts of Communion and so carelesse of this eminent means of confirmation and the rather for that the successe of sin should stir us up unto the frequent discharge thereof Lay your hands on your hearts and blush who are professors of the same faith and worshippers of the same God pretenders to the same covenant and priviledges and yet such strangers unto each other and so much unacquainted that you speak not unto the comfort confirmation one of another Repent your sinfull neglect of these sociable soul-edifying acts of conference or renounce your relation to the Saints who have gone before you of whose spirit you do not partake Nay renounce your relation to God and his people of and to whom you speak so little that you seem insensible of their estate and unprofitable to their souls The 2. Use that I shall make of this doctrine is of exhortation to stir up the godly to be frequent in holy conference to get together and speak often one to another This is the duty incumbent on you that fear the Lord and cannot but be discharged by you whose hearts are full of thoughts of Gods holy name if you are indeed in union maintain the Communion of Saints and whilst you sit joyntly under the same ministrations of grace fail not in your places and capacities to minister one to another Consider Christian brethren Scripture as well as nature doth teach us it is not good to be alone we are not born for our selves we are members one of another we must seek every man the good of his neighbour the things of others not our own things solitude is not more burdensome and dangerous to nature then to grace nor more unsuitable to man then to a Christian much hurt have the godly received by solitarinesse when David exilde from Israel did walk alone in the land of the Philistins he fell into diffidence and despondency and blasphemous conceits that God had forgotten to be gracious he had in vain washed his hands and cleansed his heart in innocency and when Peter wandered alone in the high Priests hall he was overcome with the temptation to deny his master Profit of holy conference is ever great but most in evil times by it we are established in holinesse kept from falling Restored when fallen strengthened in the day of temptation quickened when dead and dull in duty It is the very veins of the Church by which every joynt supplieth its place unto the edification of the body there is not more profit then priviledge in holy conference It is the Communion of Saints and fellowship of the Gospel the comunication of the gifts and graces of Gods holy spirits it gives counsell in doubts and straits comfort in despondencies and sorrows It is the vent of grief easeth our hearts of the burden of sad apprehensions by friendly coÌ„plaints it is the expression of zeal which would burn he uphold of the heart by the Common consent of good men and mutuall counsell each of other how is it then Christian souls that you are so much unacquainted and unaccustomed to holy conference for shame content not our selves to hear the word preached but conserre of what you have heard live not in the Church but in your places communicate each to others as lively members of the Church are not the times evill in which we live do not the proud prosper are not they who work wickednesse set up and see we not men that tempt God delivered are not truth blasphemed ordinances trampled on sincere sanctity slighted vilified and contemned is not perfidy perjury violation oâ— solemn oaths and covenants the way to preferment do not men court us by providences into wayes pinciples
and practiseâ— direct contrary to Scripture precepts and have not they who fear the Lord need to speak often one to another the Colloquies of the ungodly and conferences of the seducers and seduced from the faith do every where abound and shall the men who are sound in the faith zealous for true religion cleaving to the covenant of God with constancy be estranged one to another if ever you had need to strenghen one anothers hands and hearts now is your time there was not more need of Saints frequent conferences in times of Popish persecution and prelaticall restriction then in these dayes of sinfull liberty by shamefull Toleration of all impostors the less restraint is laid on you by the Church or state you should be more watchfull one of another and carefull to kâ—ep each other from the use of your prophanely allowed libertâ— know you that it is a saying beseeming a cursed Cain am I my brothers keeper have we not evills to complain of do not men speak stâ—ut words against God is not all possitive pâ—ety under a pretence of holinesse denied do not men say it is in vain to serve God if you have any sence of Gods honour any zeal for true Râ—ligion any feeling of the foâ—ce oâ— temptation any pity to your weake brethren any faiâ—hfulnesse to your own souls any fear of God be quicknâ—d to holy conference flock together seâ—k opportunities of mutuall Colloquie and having found them see you speak often one to another This duty of holy conference especially in evâ—ll times is in it selfe so evident and so excellent that none do or indeed can deny it I shall not therefore stand to enforce it with motives but referre you to the reasons of the Doctrine before urged which you will find to be quickning considerations thereunto I shall onely present you with some directions unto the right discharge and management of holy conference for it like other good duties doth mâ—ny times miscarry by the râ—sh and unadvised management thereof many I must confesse have been the mismischiefes which have redounded from the private conferences of the Godly especially in this City in so much that although the duty hath been allowed and enforced with thâ— publick authority of the ministry of this City in their jus divinum ministerii Cap 5. pag 78 â—9 90. Yet many par icuâ—ar Paâ—tors to some of their peculiar charge have seen cause in a way prudentiall to discountenance and almost disâ—â—low the conferences of pâ—ivâ—te Christians especially with their fixed circumstances that so the inconveniences accidently thence arising might bee avoided I would gladly divide between the duties and their discommodities I dare not debarre Christian-liberty though I would it mâ—y be wisely enjoyed nor interdict the posi ive duty but wil endeavour to instâ—uct you unto the due management and exercise thereâ—f that the evil and inconveniences thereof may be prevented herein I shâ—l prâ—â—eâ—â— yoâ— with some cautions and some directionâ— 1. Some Cautions of evill to bee avoided in holy conferences which must be carefully observed by â—uâ—h as will speak one unto another to edification not destruction and they are these viz. Caution 1 Separate not from the Church sleight not publique assemblies whilst in zeal you frequâ—nt private conferences it is a sin to be noted to our shame â—hat conferences of private Christians have given occasion to schisme and sinfull separation from publick assemblies justifying our late prelacy in their violent resistance of the private conventions of Christians as Conventicles opposite and destructive to Church assemblies we cannot on serious observation but see that the sinfull Schisme of Independency and shamefull separation of the Congregationallists was founded in and nourâ—shed by the fixed conferences of private Christians and how many are there at this day who leave the publick assemblies break from the Communion of the Church disown publick Ordinances and despise them only creep into private houses and spend thâ—ir Sabbath in Colloquiâ—s if not quaking soliloquies mutual discoursâ—s of the things of God and so not only withdraw from but set themselves against the Church and the publick assemblies of Gods people now although private conference is a duty yet the improvement of it to the neglect much more the contempt of the Church and publick assemblies is an horrid impiety This prophane fruit is not the naturall result of conference but is enforced fâ—om it by the câ—rruption of prophane hearts cloathed with the pretense of piety and drawing wicked conclusions from just premises the loose heart â—hinks private exercises to be sufficient and so makes them jostle with publick acts of Religion and the proud heart not enduring the subjection of disciples to be taught with authority in the name of Christ thinks it is better to abide in privâ—te Conference where he may play the part of a Teacher and proudly acts his supposed gifts and abilities for instruction or mans curious brain is so busily captious that it cannot be confined at any time to positive and convincing assertions of truth but must be conversant in that exercise in which he may captiâ—usly propound his criticisms and groundlesse scrupulosities or sceptical objections against plainest principles all which being to much to be allowed in private conferences doth make hearts not awed with divine pâ—escription of method and order of holinesse and not apprehensive of the consistency of publick and private duties nay the priority and preheminency the publick hath of all private means of edification to which the private must give place and not affected with the conscience-binding authority of publique administrations of instruction wherein God him self speaketh above the charitative admonitions of brethren wherein though the thing spoken be good and true yet it is but the advice of men and wants the authority of God to enforce it too much to cry it up and content themselves with it untill the devill taking at mans disposition doth tempt and prevail unto a neglect of publick ordinances a separation from the Church and sinfull withdrawing from the solemn assemblies and shamefull contempt of the publick Ministry prophanely pleading for and blasphemously defending their impiety urging gods words agâ—inst Gods worshâ—p and arguing wee must speak every man to his neighbour and enquire every man of his brother what hath the Lord answered we must teach one another saying know yee the Lord and shall not need any to teach us This forsaking the assemblies and separating â—rom the Church is an evill and inconvenience so dishonourable to Religion and dangerous to the soul and yet so incident unto the holy conferences of the people of God that the holy Ghost hath taken notice of it and bounded the command of private conference with this very caution concerning publick assemblies Heb. 10.24 25. Consider one another to provoke unto love and good works not for saking the assembling of your selves togâ—ther as the manner of some is but exhorting one another in which the duâ—y