oâ— private and personall exhortation is plainly prescribed and duely bounded and the evill incident thereunto carefully cautioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to forsake the publick assemblies clearly expressed in the Greek word which signifieth not onely a coming together in the synagâ—gue or plane of Assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in a concourse or multitude and great number and also in the discretive particle but dâ—fferencing the exhortation one of another from the duties to be attended in the assembling of our selves together and enforceing the caution by a sad instance and observation of an evill custome to be avoided as the manner of some is so that schisme from the Church appeareth to â—â—ve been an old attendant on the conâ—erences of the godly Calvin on this Tâ—xt tels us we may here see that of old Schisme from the Church doth ariâ—e from the contempt thereof in men prâ—ud of their seeming sanctity in muâ—uall exhortation and Pareus doth wâ—ll note that whilest we admonish and exhort one another â—he Apostle doth commend to us Reverentiam Erga ministerium Ecclesâ—ae studium frequentâ—ndi Ecclesiasâ—â—câ—s Caetus Râ—verence and Regâ—rd to the publick ministry and Assemblies And as the holy Ghost doth give us the command of confeâ—ence with the caution of its inconvenience to be prevented by this Aposâ—l so we shall find the same duty eâ—jâ—yned by another Apostle with the suggestion of the self same danger Jude 20. verse But ye beloved Edifie one another in your most holy faith the discretive particle leads us back to something before spoken that is the properties of wicked sects seducing and seduced souls who did separate from the Church and are therefore branded with it These are they who separate sensuall not having the spirit verse 19. And are set as evill examples to be avoided but ye beloved that ye may not separate Edifie one another Holy conference should fit us for and fix us in the Communion of the Church and be our fence against Schisme and sinfull separation So that Christians be conversant in your private conferences but carefull that you grow not by them into contempt of Gods publick Assemblies Vse your domestick soâ—ieties but despise not the Church of God take heed that you never give a parity much less a priority to your Charitative instructions with ministeriall authoritative injunctions to your friendly conventicles as brethren with the congregation of Saints in the Church of God keep not so close in private as to neglâ—ct the publick administrations of God give both their due pay your Tith of Mint Cummin but Omit not the weightier matters of the Law know that your exhorting admonishing speaking one to another is a duety but preaching hearing and the Ordinances of God in the Assemblies of his people are greater duties for these are publick that private these to the Church and whole body that to friends brethren single and particular members these by office and with the authority of Jesus Christ that is performed in Charity at the good will of men These are fixed and positive acts of worship for time place method order that occasionall when where and how we can get opportunity these essâ—ntiall to the being of Religion and salvation of the soul That convenient comfortable quickning advantagious and to the well being of the soul so that there can be no parity between them much lesse may we overthrow the publick and standing worship of God by our friendly and fraternall intercourse those that make holy conference an occasion of contempt of publick Assemblies may edifie fancy but not faith may grow in knowledge but not in grace may make Religion shine with a little splendor but not stand in a storm for they do fasten it with a sinful peg or however Schisme is by the Saints of our age minced and made of no moment it will prove destructive to the Church and damnable to the soul for being divided from the body they have forsaken the head and fall into an impâ—ssibiliâ—y of nourishment how horrid are the prophanesses both doctrinal practical acted by the pretended Saints of our age who have sprung up from their private Conventicles into an open separation from the Church and have improved their desired Toleration to the confusion of the Church increase of all heresie error and oppression of truth and order Take heed that ye exhort one another but forsake not the Assembling of your selves together as the manner of some is Caution 2 But a second caution in the exercise of holy conference is this Set not upon soul Edifying acts which are out of your sphere the Edification of the Church is â—he great end of all Gospell-administrations and friendly admonitions of the brethren and to be pursued with the utmost diligence God haâ—h givâ—n Apostles Prophets Evangelâ—sts Pastors and Teachers unto the Edifying of the Saints He hath appointed every joynt to be duely serviceable by Admonition Reâ—uke and consolation each of other as brethâ—en He hath prescribed many different waves and means unto the accompl shment of this great end and Nehemiah-like studious to have the work of the Temple to go forward hath distributed men into their severall stations and to distinct employments in which each one must attend and nothing doth more hinder the work oâ— God or b ing dishonour to Religon then disorder and stepping out of our own places to employ our hands in what is not to us allotted Publâ—ck ministery and private conference are both appointed and conducible to the Edification of the Church but in their proper places and order The ministers of God may not hinder the people of God from their holy conferences Preâ—atical violence against piou Communion of brethren in praying each with and â—or other and speaking one to another wâ—s no mean pul-back to Re igion nor must privaâ—e conference Encroach upon publick ministry or intermeddle with its administrations Vzzah's upholding of the Ark when Shaken doth but hinder its march towards its Resting place if men sinâ—ully break order and stâ—p out of their places the work of God must be hindered whilst his angry hand doth Reduce them into order again the straining of the priviledge of private Christians unto their presumptuous medling with the work of Gospel-minâ—stry hath made the sun of the Gospell stand still nay go backward among us and so weakened piety that the very sinews thereof are shrunk and irreligion increaseth unto blasphemy and almost Atheisme Let it be your care Christians in your private Conference to keep within compass and manage those things which onely belong to private Christians meddle not with matters that appertain to the ministery though they be edifying to the Church yet they must be extended by men of office consecrated to and invested with authority for such service I would not abridge private Christians of the least of their priviledge nor have them in their conference Go one step beyond their bounds
out why should you be smitten any more â—sa 1.5 The son of most liberty and least smart is usually the child of highest displeasure Whom God most cockereth he most correcteth but if affliction be not felt then are we bastards and not sons now affliction is either a note of no relation unto God or of severe rejection by God if God cease to scourge a son it is in severe anger to let him take his swinge in wickedness to the losse of Fathers blessing and inheritance The saddest estate of Israel was when God professeth he would cease from his anger and let Ephraim alone when joined to Idols Gods rage can only roar out this language I will make my fury towards thee to rest and my jealousie shall depart from thee and I will be quiet and bee no more angry Ezek. 16.42 And I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery Hos 4.14 Origen quoting this scripture crieth out vis indignantis Dei vocem terribilem audire will you hear the terrible voyce of God hear it here I will not punish The profane like foolish children think their fathers quietness the token of his favour they are well pleased when profaneness passeth uncontrouled and impiety uncorrected when Gods silence seconds and gives way to their loud crying sins they crie mercy mercy but Bernard calleth it Misericordiam omni indignatione Crudeliorem a cruell courtesie a killing kindness to let the child play with the candle till burned and the knife till stabbed Vatablus interpreteth those words in Ezek. 3.20 I will lay a stumbling block before him I will prosper him and not by affliction restrain him can wee consider prosperity to be the principle and spring of Atheisme irreligion and profanenesse therefore pride compasseth them they set their mouth against heaven c. Psal 73.6 and conclude it a mercy to be prosperous It is the miserable mercy of the Gentiles whom God gave up unto a reprobate mind and vile affections to do those things which were not convenient to be filled with all unrighteousness and fornication wickedness c. Rom. 1.28 29. An estate of so great displeasure that the children of God rather chuse affliction and crie with Luther Feri Domine feri strike Lord strike and spare not or with Jeremiah Correct mee O Lord however the wicked boast of Gods good pleasure when they run into high prophanenesse and justice regards not to restrain then wee cannot but read of them that they are Bastards and not sons and so have no relation to God Chastisement is domestick discipline or else they are designed to a wrathful rejection they have provoked him so far with their pride and stubbornesse that hee will no longer bee troubled to correct them or attempt to reduce them but let them take their swinge and runne their Career of profanenesse unto their own ruine let them swear and lye commit adultry deal falsly do what they will they shall not for him be check'd or crossed for hee in his wrath hath cast them off and will have no more to do with them till in judgement he crie Go yee cursed into Hell fire prepared for the Divell and his Angells So not pity and good will but provoked justice doth enforce the prosperity of prophane men God is most angry when most silent and striketh least Thus then you have the question resolved and see how it comes to pass that it goeth so well with the wicked and if wee attend the course of Gods providence bee affected with the working of Gods patience assent unto the Saints Chastisements and tryalls and apprehend the highest expressions of provoked fury wee see satisfying reasons and grounds why prospering providences frequently attend the prophanest wretches and shall cease to wonder that the proud are called happy they that worke wickednesse are set up and they that tempt God are even delivered Having thus explained and confirmed the doctrine I shall now passe unto the application of it and although it might be largely usefull I shall contract all into one generall use of instruction to teach us to demean and carrie as those that are convinced that prospering providences do frequently attend the prophanest wretches Principles must be the ground of practice and perswasions must enforce obedience do we then see that they call the proud happy and they that work wickednesse are set up and they that tempt God are even delivered Let it bee our care to walk in the sence of this course of providence and carry suitably to so clear demonstration of profane mens prosperity and especially in learning and daily exercising these three lessons or duties First favour no cause or person follow no course of life as approved of and acceptable to GOD because seconded with prospering providences in this world 2. Find not contentment in the prospering providences of this life 3. Fret not at the prosperity of the wicked even of the worst of men Of these in order and first of the first 1. If prospering providences do frequently attend the prophanest wretches then favour you no cause follow no course as approved of and and acceptable to God because seconded with prospering providences in this world Make not providence an argument of defence and justification to any cause or yet a ground of beliefe and imbracement to any course of life do not determine this or that principle profession or practice to be true because not troubled and good because successefull The providences of God are in our much age observed made mention of I wish they be not more then admired even prophanely advanced to palliate prophanesse and impose impiety on others How many that act horrid impieties unparalleld wickedness subverting foundations supplanting laws destroying liberties usurping authority despising dominions speaking evill of dignities trampling on truth contemning ordinances laying wast the Church advancing errors heresies schisms despising and despiting Gods Ministers violating sacred vows and blaspheming most solemne oaths and Covenants and in their Enterprises meeting with successe proceeding with prosperity do with impudence cry providence providence as the plea of defence to their damned courses and conclude their horrid prophaness to be the Good Old Cause even the Cause of God and Religion with all fervor imposing it on others charging ignorance unbelief and obstinacy on all such as say not all is well done and do not strike hands with them in their ungodlinesse whilst they administer no light nor urge any argument save successe and prosperity sure these men do forget that we call the proud Happy and they that work wickednesse are set up nor is there any more of strength in their praying fasting and humilation that religious running into prophanesse and making piety the Prologue of their wicked undertakings whilst they that tempt God are even delivered Let me not be mistaken I would not disown or in the least degrade the providences of God I know they are to
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
have set up Davids resolution though on different principles to keep a watch before their lips and to Refraine from good talk in the sight of the wicked for saints when they meet seem strange and unacquainted each with other opportunities of holy intercourse are little looked after and when accidentally offered we meet each with other as men of no Relation and little affection our language carrieth with it no life counsell or comfort or bespeaketh us to be men devoted to the world and drowned in the earth speaking of nothing but worldly affairs Though times are evil sin is advanced and sad affliction on the godly snares and temptations are on the best of men and run them one straits not well knowing what to do every tongue is tipped with blasphemy and discountenanceth piety saying it is in vain to serve God yet we who professe speciall Relation to God and each to other in the Lord keep at distance each from other and walk alone in such evil times and when occasionally we meet make little or no mention of the ways of God Case and Condition of the Church or cause of Religion complaints of evil and confirmations in good are to us strange language and such as either wee know not how through our ignorance or are afraid through our weaknesse to administer each to other we shall not deny but there is a time to speak and there is a time to be silent and the multitude of words many times are the notes of folly therefore he that hath knowledge will spare his words and that a fool stopping his lips may bee judged prudent Prov. 17 27. But must caution in speaking be the barre of holy conference must we flie from the fools babling into prophane mens silence of the things of God can the tongue chuse but speake out of the abundance of the heart will not holy affections boil in our bosoms untill they bubble out in heavenly discourses must not the lips of the wise seed many and if ever be the time of speaking one to another must it not be when the wicked do speak against the godly their holy practises when God is dishonoured Religion degraded and danger of seduction and apostasie from truth and piety very palpable because the proud are called happy c. But you will say this season of sins successe and prospering prophanesse is an evill time in which the Prophet saith the prudent shall keep silence Amos. 5.13 But doth this evil of the times engage an absolute silence though the prudent are prohibited by the Rage and violence of the wicked who hate him that Rebuketh in the gate and abhor him that speaketh uprightly verse 10. Yet the Prophets of God must speak â—â—y a loud and not spare to tell Judah of her sins the fear of the Saw did not silence Isaiahs prophesie nor the terrors of the dungeon tongue-tie Jeremiah nor yet the scourge prison and proud commands no more to speak in the name of Jesus stop the ministry of the gospell but you are not in awe of office and so bound to speak against opposition private Saints we grant may with much prudence be silent when like to be made an offendor for a word but yet not altogether silent neither though you speak not to the wicked may you not speak one to another though not to the conviction of the proud and prophane may you not conferre to the confirmation each of of others when should godly conference more abound then when open checks will not bee endured by the wicked if any thing do drive the people of God to joint complaints and mutuall communication of gifts and graces it must be the times that are thus evill and therefore Christian soules you who shun the society each of other and abide silent in sinfull times abstaining from holy conference as strange or dangerous let me tell you there is sin upon you and you are greatly to be blamed for the neglect of anindispensible duty and failing in the exercise profitable to your selves and honourable to your God and your sin is capable of these sad aggravations 1 You degenerate from your pious progenitors I have before mentioned many examples of the pious who were frequent and fervent in holy conference especially in evill times as amongst others these in our Text who did speake often one to another the Corinthians did abound in speech and wisedom one toward another 1 Cor. 1.5 And the Romans were filled with all knowledge admonishing one another Rom. 15.14 And the Philipians continned in fellowship from the first day of their conversion The Virgin Mary could not contain the good news brought her by the Angell but up she went to thâ— hill Country to conferre of them with her cousen Elizabeth hath not Catechizing been the object of Popish and conference of prelaticall rage in our Nation witnesse the bulla Papalis condemning Catechizing and the late Prelates complaint of and contests against Conventicles how did not the Protestants in Queen Maries dayes confirm one another unto Martyrdome It is storied of Rawlius White a poor fisher man in Cardiffe in Wales that hee not being able to read did by the reading of his little boy and conference with good men in the time of King Edward the sixt gain such knowledge that hee became an instructer of others going to his neighbours and conferring with them hee did prepare himselfe and them for the patient undergoing the bloudy persecution in Queen Maries dayes I need not multiply instances of this nature you that have been observant of the godly wickedly and falsly called Puritans well know the common and commendable course of conference by them used such Communion of Saints eomplaining of sin and Gods sad judgments hath been the event of evil times in England as hath caused this note to be left upon our Nation Angelica gens est optima stens pessima ridens England is best all in black when prospering prophanenesse provoketh holy conference then doth piety most flourish can you call your selves brethren to the Saints and so basely degenerate from their practice 2. You demonstrate your selves dead members in Christ's body and that because your silence in such sinfull sad times doth bespeak you in sensible and unprofitable without any feeling of Gods dishonour and Religious danger or zeal for the Lords glory and the safety of piety I have before told you warm affections must word it and have vent by good expressions It is impossible for an holy heart to bee tongue-tied Davids holy heart and heated passions wil burst the padlock of resolved silence and constrain good conference especially if enforced with the desire of our brethrens profit for such as are slack in holy conference are unprofitable for the souls of men are no way fed but by the lips of the wise or preserved from falling but by the understanding of the prudent though every act of woâ—ship in the Church is an act of Communion with the Church
therefore shall not so particularly discusse them but shall gather the whole Respect herein expressed and so the mind of God towards the Righteous in bad times into this generall point of doctrine viz. The Godly and their holy exercise Doct. in times of prospering profanensse doth meet with speciall acceptance from the Lord of hosts This is a doctrine worthy our serious and second thoughts as eminently usefull to the establishment and encouragement of the godly under the increase and successe of prophanesse they had done their best endeavour amidst an ungodly nation and rude people they clave to God themselvs continue in the fear of the Lord and thoughts of his name and give proof thereof in speaking one to another bestir themselves to the conviction and confutation of the wicked comfort and confirmation of themselves and this they do under the greatest of discouragements imaginable for notwithstanding all their adhaerencie to activity for God thâ—ir condition was cloudy and dark the providences of God were crosse calamity compasseth them about only The proud are called happy and they that work wickednesse are set up c. In so much that the prophane insult over the Godly and blasphemously say It is in vain to serve God and there is no profit in keeping his Ordinances or in walking mournfully before him all the day how must we think God carrieth it all this while Do any serve God for nought as the wicked men will have it thought hath he no regard to the Righteous yea surely however the current of providence seems to suggest and and prophane men speak the Lord doth hearken and hear c. sheweth especial respect to the Godly accepteth with much delight their holy exercises maintained in times of prospering prophanesse although a sinner do evill an hundred times and his days be prolonged yet surely it shall go well with them thâ—t feare Gâ—d which fear before him Eccl. 8.12 For the eyes of the Lord run to and fro throughout the earth to shew himself strong in the behalf of them whose heart is perfect before him 2 Chron. 16.9 The Lord delighteth not in the strength of the horse he takes no pâ—easure in the legs of a man The Lord taketh pleasure in them that fear him in them that hope in his mercy Psal 147.10 11. The grief of the godly meets with gracious acceptance Gods complacency is in their contests for his truth and glory in a cloudy day more then in all the glittering glory of the world the mourners in Jerusalem in the day of her abominations are the marked of the Lord. Ezek. 9. and in his own time God will restore comfort to Zion and to her mourners did ever the house of Jacob seek God in vain or serve him for nought or stand up for his name cause or people and not meet with eminent expressions of acceptance Shall Abraham arise to the rescue of an holy Lot from the hands of the prophane and not meet with his God to assure him that he is his shield and exceeding great reward Gen. 15.1 Gen. 19.16 Or shall Lot's Righteous soul be greived with the filthinesse of Sodom and not find the favour of God to pull him out of the destruction thereof Knoweth not the Lord how to deliver the Righteous Joh 42.10.7 8. Shall Job serve God for nought when stript of all by the Devill and shall not God return the captivity of Job and double his estate Shall he maintain his integrity against the proud censures of his prospering friends and not become their advocate to pray the pardon of their sin Shall Davids courage destroy the Goliah that defied the God of Israel and must not the Daughters of Israell sing 1 Sam 18.7 David hath slain his ten thousands Saul his thousands Shalhe wait on God in patience not lay his hand on the Lords anointed though himself anointed to the Kingdome to make way for the possession of Gods appointment and shall not his Throne be established Shall Daniel in the midst of Babylon make supplication for oppressed Israel Dan. 9.20 and not be comforted by the Angel Gabriel and assured that he is greatly beloved and his supplication is heard Shall any give a cup of cold water to a Prophet Mat. 10.40.41 42.19.28 29. Mâ—r. 10.29 in the name of a Prophet and not receive a Prophets reward Shall any lose his houses or brethren or sisters or father or mother or Wife or Children or lands for Christ his names sake and not receive here an hundred fold hereafter eternall life in a word when the dispensations of providence are darkest towards the Church the diligent discharge of holinesse is most delightfull to the Lord when his Spouse is in holes and clefts of the Rock then he takes pleasure to see her countenance and to hear her voyce Cant. 2.14 When all Israell are turned aside by Ahab then Gods regard is to the Remnant that bow not the knee to Baal when all the inhabitants of the earth receive the mark of the beast and follow the Whore Râ—v 13.10 then the Lord triumpheth in and insultingly observeth the faith and patience of the Saints when the prosperity of prophane men swells them to blaspheme and say that it is in vain to serve God if then they that fear God do speak often one to another then the Lord shall hearken and hear c. He accepts their service done in so sinfull a time nay he expresseth speciall acceptance as we shall evidence by the severall degrees and acts of it as they are declared in the Text. The specialtie of divine acceptance of the Godly and their holy exercise in times of prospering profaness doth appear and consist in three steps or gradations viz. The 1. Regard God hath to them and their service 2. Remembrance of them and their service 3. Recompence for them and their service The first degree and expression of Gods speciall acceptance is The Regard God hath unto the holy exercise of the godly in evill times 1 degree of divine acceptance and that is ardent and affectionate hee hearkned and heard he heard not onely but hearkned importing diligence and delight in his attentition as one that was affected with the discourse of the Godly in those dark times hearing is an act of observation but seemes to be formal superficiall and carelesse yet when it is referred unto God it notes his serious observation and delight unto the answer of the prayers of the poor and needy Psal 34.17.69.33 But hearkning is an act of attention that with all earnestness activity that we may apprehend what is spoken and not misse of it or mistake it but be resolved into it as the direction of our ways and therefore it is emphatically expressed by the Prophet Isai 32.3 The eyes of them that see shall not not be aim gestus diligenter auseul tantis The ears of them that hear shal hearken
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
of piety against the pride of Saul Paul whom bonds and imprisonment did attend in every place Origen the pillar of truth against Pagan philosophy Athanasius that hammer of the Arrian Haerisie and Luther that trumpet of the World and monster of men for his opposition of Pope Empire and Devill These and such like are monuments of divine support preservation and favour because patterns of true courage zeal and piety Antipas must not onely have an honourable mention but be made an honour to the Church at Pergamus because Gods faithfull Martyr slain where Satan dwelleth and it shall be the onely note of Renown to the Church her self to dwell where Satans seat is and yet to hold fast Rev 2.13 sinfull compliance shamefull connivance and odious Toleration of false Religions is the blemish whilst zealous constant adhoerence to God and couragious opposition of impostors is the duty only dignity of seven famous the Churches of Asia this is the especiall service enjoyned and expected and when it is done cannot but bee esteemed God loves to see our garments clean and unspotted insoyling and dirty times hee must lend an eare to that one tongue that speaks for him and his truth against common talk and cause a book of Remembrance to bee written for them that repine at the prosperity of prophaneness and read Lectures of patient pursuit of piety when it seemes to be in vain to serve God and make them Jewells in esteem who were soeâ— in efficacie and operation sparkling in adverse time and spare them in the day of his visitation who spare not them selvs nor are spared by others in the hour of temptation It adds no smal Emphasis to prayer when we can appeal to God for thy sake we are killed all the day long and are counted as sheep for the slaughter All this is come upon us yet have we not forgotten thee or dealt falsly in thy covenant But so much for the second Reason The Godly and their holy exercises in evill times do 3d Reason and cannot but meet with speciall acceptance because God is specially engaged to reward them with the pure the Lord cannot but be pure and righteous towards the righteous though he doth not always discover it unto humane sense yet he is so iâ— himself and his peoples faith his love once fixed is never reâ—â—ved but yet it is not ever displayed or discerned It is consistent with the sharpest of chastisements though seldom so conceived In justice wisedom and faithfulness he many times hides his face from his dearest David and giveth the beloved of his soul to the oppressor suffereth proud men to prevail and trample on his truth and people succeed in such horrid impiety as may make the wicked to say God regardeth not the righteous and it is in vain to serve him nay it may stumble the Godly themselves and make them almost slip and say in vain have I washed my hands in innocency and God hath forgotten to be gracious but yet whilst God standeth at this distance from his people and seemeth so much to own and countenance the wicked God is bound to spaek with reverence in unviolable bonds to respect the righteous and openly even in the sight of men to give publick testimony of such special respect Hereunto he is engaged not onely by the common course of piety but by speciall engagements and peculiar obligations which arise partly from himself and partly from his people First God engaged by himself God is under speciall engagements of speciall respect to them that are Godly in evil times and that from himself and they are two the 1. Vindication of his name and properties 2. Verifying his word and promises The first engagement that lyeth on God to shew respect to the godly in times of prospering prophanenesse is the Vindiction of his name and properties So long as the wicked prosper and the godly are oppressed Gods properties are clowded and his name contemned but after returne of the godly the cloud is dispelled and contempt discharged the favour of God is extended to the righteous of out his feare of their enemies For God is jealous of his name and glory and will not suffer the honour thereof to be given to another Gods chastisement of his children is many times checked by the pride of the rod which riseth up against himself whilest it rageth against his people the prosperity of the prophane and perplexitly of the pious puts God on the Vindication of his power and justice holinesse and truth All which are arraigned at the Barre of humane fancy and there condemned some times and that often the wicked charge God with positive impotencie but ever attribute to themselves the acts of his power in their owne prosperiâ—y his people â—fflictions they often say because God was not able to bring them into the Land of which he sware therefore he slew them Numbers 14 16. And what is the Lord that he should deliver out of my hands Is he able to do more then the Gods of Hamath and Arphad and the Gods of Sepharvaim dumbe Idols that had no power saith railing Rabshakeh Isa 36.18 And so tauntingly insult over the faith of the godly with a Where is your God and he trusted in God let him save him if he will have him Christ cannot be crucified but his Divine power must needs be denyed with a now he cannot come down from the Crosse and save himself who would build the temple in three dayes these are the wild conclusions of such as know he had saved himself from their rage untill the appointed time and when they do not positively speak Gods impotency they attribut to themselves the â—ct of his power and crie our hand is high and the Lord hath not done all â—his D ut 32 27. And by the strâ—nâ—th of my h nd have I done it and by my wiâ—d m for I am prudent Isa 10.14 So that there is a necâ—ssiâ—y laid upon God to restraine his wrath towards his provoking children least the enemy behave himself proudly and say my hand hath done it and God must râ—scue Isâ—â—â—ll froâ— Assyria the rod of his anger because The Rod shaketh it self â—gainst him that lifteth it up So that a more pregnant argument cannot â—e urged in praier for Gods appearance then the necessity of making known his power unto the end of the Earth Nor is God more engaged to vindicate his power then his Justice and holinesse how often have the heathen concluded by the prosperity of the prophane that either there is no God or he is not a Righteous God but that he loveth impiety as Dionisius concluded the Gods take delight in Sacriledge but we need not traverse prophane whilst sacred story abâ—unds with such sinfull instances how do the most wicked oppresse the righteous cry God doth not see God hath forgotten it and hideth his face hee will not see nor doth he regard it Psalme
10.11 It is in vaine to serve God and no Profit to waâ—ke mournfully all the day for we cal the proud happy c. And so that God is taxed to be an hard master and holinesse is jâ—dged vanity nay the very godly themselves â—re ready to condemne the generation of the just to be a company of fooles that do in vaine wash their hands and cleanse their hearts because they are afflicted all the day long They sometimes rash y conclude God hath forgotte n to be gratious and so lay injustice to Gods charge nay the pride of the prophane carrieth to conclude because of Gods silence thâ—t he is all together such an one as themselves an a bettor and approver of their prophanenesse and therefore do begin their impious designs with praier to him return their successe in sin with solemn prâ—ises to him can a God of jealousie heart his blasphemy not remoue its cause and set the iniquity of the wicked before their eyes and by making the godly see that the prospering prophane men stand but in slippery places that so they may conclude truly God is good to the righteous and by rescuing the just from the power of the oppressor make all the world proclaime verily there is a reward for the righteous verily there is a God who judgeth the earth Psalm 58.11 Nor is God more necesstated to manifest his favour to the godly to vindicate his justice and holinesse then many other of his properties and the righteous course of his providence in directing all things to the good of them that fear him which I must not stand to explain but passe unto one property more and that is his truth faithfulnesse And this leads us to the second speciall engagement which is from himself laid on God to manifest respect to those that are godly in evill times viz. Verifiying his word and promises the Lord is just in all his works and true in all his sayings His word is establ shed for ever no Iâ—tâ— of it must fall to the ground many are the gratious promises God hath made to the righteouâ— and the deâ—ay of their accomplishment makes them many times the derision of the wicked who blasphemously demand Where is the promise of his coming And so mock the Prophets of the Lord and therefore though the vision tarry for an appoâ—nâ—ed time yet it shall come it shall not â—arry though the children of God many times doubt aâ—d their enemies deny the truth of what is spoken concerning Israell yet all must be accomplished that God may be proclaimed faithfull and true God hath said it and shall he not make it good he hath spoken it and shall hee not accomplish it Shall be the reason why no inchantments can prevaile against Jacob Wee see then however the wicked prosper and the godly suffer for a season Yet their labour cannot be in vaine they must come into God's thoughts and be honoured amongst men Who are faithfull to him in evill times And the very height of the wicked helpes forward the salvation of the just for Gods properties must bee vindicated God's word must bee verified and that is the first pâ—rt of the reason but secondlâ— God is under a speciall engagement to shew speciall respect unto the godly and their holy exercises in timâ—s of prospering prophanenesse and that in respect of the godly themselves and that to Prevent the danger of sin Plead the cause of the just The first engagement laid on God in respect of the Righteous is to prevent the danger of sin the prosperity of the wicked is the saddest stumbling stone that can lye in the way of the Godly on this they have done and many times do fall and fearfully wound themselves continuall sorrow on the godly and successe to the prophane will make the very best of men ready to shake hands with piety and strikes hands with the wicked but God is faithfull and will not suffer us to be tempted above what we are able and therefore will not suffer the Rod of the wicked to lye always on the lot of the Righteous least they put forth their hands to do wickedly Psal 125. â— The second engagement on God is To vindicate the Righteous cause of his people The time of crosse providences is the time of the proud censures of the profane when God seems not to Regard the wicked are subject to Reproach the godly if Job be in adversity the sting of it shall be his friends false accusations of hypocrisie and if David be driven from Jerusalem bâ— his son Absolon he shal be cursed by Shimei and called a man of Beliall and a man of blood and a traitor to his Master Saul If a Viper be on Pauls hand he shall bee determined a murderer but when God ariseth and delivereth the Righteous and setteth him in safâ—ty from him that puffeth at him then shall the tune be changed if God return the captivity of Job his censorious frâ—ends shall be the first that come to comfort him and if David return in peace Shimei shall be the first that meeteth him with confession of his wicked cursâ—ng if Paul escape the venomâ— of the Viper then hâ— shal be called a God For mens censures are as changable as their condition the Resurrection of name and estate goeth together and therâ—fore it is that Gods appearance to the rescue of the Righteous from the proud is said to be a pleading their cause the godly under the clamâ—urs of the wicked commit their Righteous cause to God silently bear all reproaches and wait for Gods righteous judgment and therefoâ—e God is engaged to restore their estate and cause their Righteousnesse to break forth as the sun at noon-day so that if we well wâ—igh the Specialty of Relation Gods people stand in unto him the speciall service they do for him in the time of prospering prophanesse and the speciall engagements which lye on God we must needs see that there si great reason for the speciall respect he sheweth them for it is a just thing with God to render tribulation to them that trouble you and to you that are troubled peace with him 27 Thes 1.6 7. I now passe then to the application of this doctrine and shall onely improve it unto two uses viz. To 1. Check and abate the insolencies of the wicked 2. Cheer and animate the discharges of the Righteous Is it so as certaainly so it is that the godly and their holy exercises in times of prospering prophaness do meet with such speciall acceptance from the Lord of hosts let this then check and abate the insolencies of the wicked the ungodly cannot prosper but they are proud nor the Children of God be chastised but they are condemned by the wicked the Proud cannot be called happy nor they that work wickednesse be delivered c. But they blaspheme God and Religion and insult over and reproach the Righteous God cannot a little frown on his people but
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
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