publish the same yet I resisted and resolved they shâ—uld never see the light in July following my Dâ—mestick affairs did câ—ll me down unto the since unhappy County of Chester in the City whereof I was by many friendly obligations and intreaties engâ—ged to preach one whole Lords day and did discourse this same subject as most fresh in memory because the very same on my thoughts in my ordinary course at home what advantage any that are in that City godly and zealous for religion have hence reaped they best know what occasion they have to improve these instructions we must shut our eyes if we wil not see shortly after my thus preaching did break out the late unhappy insurrection and did something retard my return home I being absenct in such a juncture of time was by malice to which I have been no little exposed reported as engâ—ged in the design and highly noysed to have preached before the body late in Arms in Westchester City And this report was carried with that height of impudence that it gained credit among friends and foes affrighted my poor family with proud threats exposed me to troublsome attendance on the late Committee for the Militia and Councill of State before the last of whom a member of themselves offered to produce a Leivetenant who heard mee preach and would on oath depose it was so and so circumstanced as envy did desire but when I demanded his appearance and testimony and could not obtain it I was brought under a promise of printing the sermons I did preach at Westchester And thus the providence of God hath constrained them from me I hope for good It is very probable the matter and season may expose the preaching and publishing these notes unto the censure of the Committee for discretion which if it do let mee bee rather blamed for indiscreet discovery of Gods mind then unfaithfull silence and dissembling divine truth darkning precepts by providences the sin of too many Prophets in our age and Nation yet true prudence speaks words pertinent to present providences wise men must oppose Gods word to mens wickedness and give counsell squared to condition nor should danger divert or dismay them Isaiah will cry aloud to tell Judah of her sin though for it he fall under the saw And Jeremiah will declare Gods mind though it cast him into the dungeon Michaiah must needs hâ—ve played the fool if he had followed providence to the flattery of Ahab as did all the other Prophets However evill times of hatred against him who rebuketh in the Gate and abhorrency of him that speaketh uprightly may make the prudent not bound by office to keep silence It must not do so to Gods Ministers whose office is to witness for God and piety when prospering prophaneness proclaimeth God to be as the wicked and that 't is in vain to serve God It is a mans prudence to do with vigor the duty of his place against all opposition shall the providences of God bee made the apologie of sin and so the stumbling block of the Saints and the Ministers of God not make known the method and order of them and the pleasure of the Lord that men cleave to his covenant though they be killed all the day long and walk with him in worst times that so the wicked may be convinced and the weak be strengthened the times of Gods silence are the times of his Ministers speaking when judgement is reprieved the malefactor must be reproved I could heartily wish guilt on mens consciences did not groundlesly charge indiscretion on Gods Ministers and impertinency on Gods Word had not our eyes seen treason rebellion regicide perfidie perjury pride hypocrisie and violence break out into sad and sinfull revolutions to the utter subversion of foundations violation of Laws invasion of interests destruction of liberties trampling on truth divastation of the Church blasphemy of God Christ and his Ordinances contempt of Gospell-Ministry letting loose the Devill by a boundless toleration and unparalleld wickedness and unspeakable confusion in Church and State and that against all declarations protestations imprecations solemne vows and Covenants oaths appeales to God and men even of all kind of civill or religious bonds and had not our ears heard these boastings of properity and succe sfull providences as undeniable demonstration of Gods good liking and approbation nay of Gods very appointment and designation of these horrid impieties as the good old cause of his sons kingdom and the proper work of his Saints conducing much to his glory blasphemously pleading providence against precepts provoking themselves to pursue and persist in their own lusts directly contrary to Gods Law and proudly censuring the poor holy humble upright men of God as ignorant in sensible of Gods hand proud obstinate Resisting providence peevish prophane disowning the very hand disposing such prosperity to the prophane and onely because they subscribe not to and go not along with their sinfull though successefull enterprises and consent not to pluck the fift command out of the decalogue to fling Gods word behind thei back and dance after providence into Jeroboam like changes in Church and State I say courteous reader had not our eyes seen and our ears heard this sad abuse of providence and mens conscience grown tickle and tender by reason of guilt a discou se of providence might have passed without the least charge of violence discontent peevishnesse or indiscretion but proper plaisters must be applied though the wounded patient brand the Chirurgion with Rashnesse and cruelty in provoking pain by searching and suitable applications Chrisostom ceased not Reprove drunkennesse for all the frettings of a drunken people untill they ceased to be drunk nor was Jehoiadah the Priest diverted from his just enterprice and duty by Athalia the usurper her onterie of Treason Treason Yet give me leave to tell thee that providence did suite the time to the Text I did not suite the Text to the time I had begun and made some progresse in this discourse before the late return of the republck and its successe against the disowners of it so that my choice is not so much to be blamed as Gods wisdom in directing my thoughts to be acknowledged Reader what ever fault may be charged on me I shall submissely bear knowing I am a man and have managed the discourse like a man of much weaknesse yet the matter I will averre is the minde of God meet for the Saints meditation and in our day most needfull to be studied Thou hast them in a plain dresse as they were preached and are most proper for thy capacitie and had the Authour enjoyed his minde thou hadst had them much sooner thou now hast them read with diligence and due consideration and that thou mayest profit by them shall be the constant prayer of ZAC CROF Foelix Scelus Querela Piorum Prospering Prophanenesse provoking holy conference and Gods attention First preached at Botolphs Algate Lond. and
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
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
workers of wickedness and proceed to tempt God They sin with such daring presumption and speak such desperate blasphemous expressions as if designed to prove whether there be a God or he be a God of holinesse justice and power as he is deser bed Like prophane Israel they fret fume grudge grumble under their crossed expectation cry Is God in the midst of us Exod. 17.7 Can God spread a Table in the wilderness and prepare bread and flesh for his people As Psal 78.18 19 20. They dispute all divine threats and debate Gods very nature arraigning all the attributes of God at the barre of their proud fancy to be judged by their corrupt sence and blaspheming reason and so daringly resist divine direction like Israel rush out of a dogged diffidence into a desperate resolution of going to fight against Amaleck though warned by Moses to sit still in their places and not to go out to Warr for that God is not in the midst of them Numb 14 41 42 43 44 45. And presumptuously answer the Prophets of God with We will not hearken unto the voice of the Trumpet As for what thou hast spoken in the name of the Lord we will not do it but we will do what seemeth good in our own eyes Jer. 6.17.44.16 17. That by their daring presumptions they put Gods truth and justice so upon the test that he can no longer forbear but because of their abominations bring a curse on the Land v. 22. nay such is their hor-impudence that they do not onely debate but also blasphemously determine against the threatnings of justice crying out the destroying scourge shall not come nigh unto us we have made a Covenant with Hell and death and have made lyes our refuge and hid our selves under falshood Isa 28.15 Therefore they deride the messengers of God and mock his Prophets with an how went the Spirit of the Lord from me to thee 1 Kings 22.24 Watchman what of the night Isa 21.11 Where is the promise of his coming do not all things continue as they were 2 Pet. 3 Nay such is their impiety as to impeach Gods very holinessâ— and from his patience positively conclude him to be prophane and the pandor of all impiety they steal murder commit adultery and swear falsly and come and stand before God in the house where his name is called and say we are delivered to do all these abominations Jer. 7.9 They purpose and practice against plain precept most positive and unparallel'd prophanesse and crie providence providence leads us to it because God abides silent they say he is altogether such an one as themselves Psal 50.21 They conceive a mischievous device and come and enquire of the Lord They contrive by false accusations and horrid perjurie to shed innocent blood and Jesabel-like they proclaim a Fast S serious acts of piety are the prologues of their prophanesse in Nomine Dei in â—ipit omne malum they no sooner begin to fast and pray but sober men see and know their prophane purposes are near unto execution nor doth the wisdome and power of God passe their proud temptation for they attempt acts of cruelty and cry who is the God that shall deliver out of our hands crucifie Christ and his people and blasphemously insult he trusted in the Lord let him save him if he will have him trample on the righteous and triumph over them with a Where is now your God he persecutes the poor he boasteth of his hearts desire hee blesseth the Covetous whom God abhorreth through the pride of his countenance he will not seek after God God is not in all his thoughts his wayes are always grievous thy judgments are far above out of his fight as for all his enemies he puffeth at them his mouth is full of cursing and deceit under his tongue is mischief and vanity he croucheth and humbleth himself that the poor may fal by his strong ones yet he hath said in heart I shal not be moved s for all his enemies he puffeth at them he hath said in his heart God hath forgotten he hideth his face he will never see it The wicked contemn God he hath said in his heart Thou wilt not require it Psal 10. So thus these proud workers of wickednesse speak stout words against God and determine It is in vain to serve the Almighty they prophanely strive with their maker and put his truth holinesse power and justice to proof and provoke to the vindication of them And are not these the prophanest wretches Can we scrue iniquity one jot higher Can we chuse but wonder the Heavens fall not on their heads and the Earth devoureth them not alive yet these are the men whom prospering providences do frequently attend and so much for their persons The 2d thing to be considered is what prospering providences do attend these prophane wretches and in general All those providences which passe in common from the Creator to the Creature prophane men do and may possesse they have not indeed any the specialties of Grace holinesse and Covenant priviledges which stream in the blood of Christ unto Gods redeemed ones these strangers meddle not with these joys but peace plenty health honour wealth liberty all worldly terâ—â—ne sublimary mercy expressions of Gods goodnesse are extended to them and that in such abundance that as the Psalmist noteth They have more than heart 〈◊〉 wish They floâ—rish like the green 〈◊〉 tree and know no sorrow our Prophet doth very accurately describe the porsperitie of prophane men in the three steps thereof they are called Happy Set up Delivered 1 step of profane prosperity 1. The Proud are called happy they are accounted the only blessed men on earth they are objects of other mens admiration and applause they are esteemed and envied as the only possessors of good all men arise to give them honour and could wish their estate and enjoyments Their condition comments on Gods goodnesse and favour towards them They swim so in the fulnesse of their desire that they become the objects of all mens flatteries their happinesse shines with such splendour that their very attendants like Solomons young men are happie that they are so near none can or dare speak contemptibly of them nay men are their felicity to the silencing of reproof towards their impiety nay the very justifying of their wickednesse and crying all is well done Alexander wants not an Anaxarchus to set Justice by Jupiter Psal 49 18. and conclude all must be deemed just that is done by so great a King and that first by himself then by others though it be the murther of his dearest friend Clitus nor is it to be thought strange thâ—t men arise call them blessed and conclude them the happiest men on earth for that 2 They are set up 2 step of profane prosperity exalted by the hand of God to the highest of outward enjoyments They are set up in natures throne and blessed
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
be observed and dreaded by such as feare God there must be in all godly hearts a demeanor and frame of spirit suitable to divine providence the successe and prosperity of men in the world doth digitate and direct something of duty to Gods Children but whilst providence is to bee observed it is not to be obeyed against any precept Whilst it is to be improved it must be our care it be not misimproved and whilst we wait to hear see Gods mind in a providence we must not make it to speak the uncertain sound of our own fancies and pointblank contrary to Gods wil in his word I would that providencâ— be used not abused and duely argued but not made to conclude what the promises of successe and prosperity will not conclude let me therefore unto the guiding you unto the due observation and Christian improvement of providences successe and prosperity desire you to keep this golden Rule in mind and have it always at hand in changeable times and under variety of providences viz. Gods providence doth determine our condition but not defend any cause or dictate any course of life Providence is the explication of Gods mind Concerning our enjoyments not our endeavours and are to convince this is the estate wee must enjoy or endure not these are the principles we must believe and practice we must imbrace Gods providence is no Rule to know by no Rule to go by It was never intended to be a line of decision in doubtfull controversies or a Rule of direction in difficult cases it is indeed a good Dictator to our passions but no direction to our actions the due and diligent observer of providence seeth what to fear and what to desire when to mourn and when to rejoyce and how to lye low and how to be lifted up under the hand of God but not what to believe in matters of faith and act in matters of Religion I deny not the change of Gods people under changing providences but must have this change understood to be a change not of principles but passion not piety and Religion but particular acts of piety that not in substance and matter but method and order Gods providence doth sometimes call to weeping Isai 22.12 and mourning and cloathing in sackcloth and sometimes to joy and gladnesse and feasting before the Lord and he that answereth not this Call of Providence with the change of his demeanour is prophane and liable to divine plagues yet he that improves this providence to the casting off Religion Psal 44.17 and forsaking the Covenant of God is blasphemous and irreligious degenerated from the Saints of old who could cleave to Gods Covenant under the greatest of crosses whilst then we fear before God and observe his providence as disposing all affairs under the Sun we must not favour any cause because successfull nor follow any course of life because prosperous for we must know 1. Precept not providence is the Rule of direction unto the people of God Their enquiry is what doth God speak not what doth God succeed God hath published his word and prescribed it to be the Rule of life and manners and hath bound his people to the determination thereof Matters of faith and Religion have ever been positive and prescribed by the word and not left to the uncertain determination of providence the Gentiles may be left to the guidance of the stars and determinations of Heavens influence but Gods Israel have â—â—ws statutes Ordinances and commandements which they must observe fare it as it wil w th their coÌ„ditioÌ„ they must not turn to the right hand or the left hand from Gods declared will Deut. 5 32.1â—.11.28.14 No change of providence must carry them from positive commands their very King the subject of highest prosperity must have the Law written and therein read daily and Rule the people not by the impulse or instigation of providence but those positive prescriptions in doubtful cases Israel must appeal to the Priest and have the controversie decided by the Law but we never read of any appeal to providence directed or allowed to the Law and to the testimony Deut. 17 17. if they speak not according to this word it is because there is no light in them Isa 8.20 In the most dark estate that that ever befell Israel they are directed to the word not works of God to uphold their faith and direct their conversation Remember the Law of Moses my servant wh ill I commanded him in Horeb for a Israel with the statutes judgments Mal. 4.4 was the counsell of God to Israel untill the comming of the Messiah and he leavs not Christian faith on the changable wheel of providence but committed it to writing that it might be a standard of doctrine and Rule of life These things are written that we may believe Joh. 20.31 And peace is to be on as many as walk according to the written Rule Gal. 6.16 No gracious heart ever yet durst decline the word of God to be directed by works of providence Ahabs majesty his Prophets harmony 1 King 22.13 14. friends perswasion and fear of adversity have no influence on Micaiah to turn him from the word of the Lord he will speak what the Lord speaketh Nay Balaam the false Prophet however swayed by the prospering providence put into his hand and pursuing the wages of unrighteousnesse dares not â—ut protest against the influence of providence a subjection to the word of God The word that God putteth into my mouth that will I speak Numb 22.38 The Barbarians may bottome their perswasions of Paul Act. 26.6.14.11 12. upon the successe of the Viper and the Lycaonians stir up their superstition by the miraculous providences that attend the Apostles 17.11 but the noble Bereans regard neither the one nor the other But search the Scipture and bottome their faith on the Word of God he that weigheth Religion in the ballance of providence forsaketh â—he ballance of the Sanctuary God never intends by providence to justâ—e our precepts and to make his word of none effect Let Mâ—homet cudgell Chrâ—â—â— Jâ—â—us will convince his disciples and by his word witnesse his truth when providences run never so crosse to mannage a cause with appeals to providence is to manifest a want of or a weaknesse in the word of God and put the controversie on that course that giveth no assurance of decision having never been appointed to that end to embrace any course because it prospereth is to forsake the law of the Lord as rude and uncertain and blasphemously to tempt God by a course on which no faith can be founded for that no promise is made unto it obedience to the word is manifested when works of providence do run counter and contrary thereunto the appeal of comfort to the soul and honour to God and his truth is all this is come upon us yet have we not forgotten thee nor dealt
build the Arke however derided by a prodhane world and with Lot do grieve for and complaine of the abominations of Sodom though the men abhor and seeke to destroy him 1 King 32.13 with Michaiah they They will speak the mind of God though 400. Prophets speak the mind of the King with Antipas suffer martyrdome and the Church of Pergamus hold fast the name of Christ Rev. 2.13 and deny not the faith when Satan his seate is set among them With Athanasius will conclude for the faith when the whole Empire is Arrian and with Luther enforce reformation when Pope Bishops Emperor and Kings are against him Thus they approve the sincerity of grace and uprightnesse of their hearts by standing in a storme abiding the utmost influence of temptation and serving God for naught Jam. 1.5 leaving all outward comforts for a naked Christ and his Crosse Animate their weak bretheren Phil 1.14 by their confidence for and constancie in the waves of God under so sharpe conflicts and sad discouragements as they meet withall Answere the expectation of God who disposeth them into trouble for the tryall of their faith and expect to have it found unto praise honour and glory in the day of the Lord Jesus 1 Pet. 1.7 and therefore triumphantly observeth their faith and patience And abate the insolency and contempt of the wicked whose wayes are rebuked by the good conversation of the godly their very keeping of the law is a contending against the wicked Phil. 2.16 among whom they live as lights in the midst of a crooked and perverse generation holding forth the word of life How repugnant to the carriage of the good men is the Tepidity Luke warmnesse nay Changeablenesse and Apostasie of those vespertine professors of Religion that square their principles and piety according to the company times and places where and among whom they live So long as Religion flowrisheth they are the forwardest in pleading for it but if prophanesse prosper they shake hands with pietie and do as the most do that they may be least spoken of what ever becoms of their conscience they wil make sure to sleep in a whole skin and if their age afford but few Martyrs they make sure that they will be none of the number they are great adorers of providence unto the disobedience of precepts and degeneration from all holy men whose care is in times of prospering prophanesse to provoke themselves and others unto zeal and seriousnesse in acts of piety but of this I shall speak more hereafter Secondly From the subjects of this holy exercise they that feared the Lord we shoul observe this point of doctrine The fear of God is the spur and preservation of piety in times of prospering prophanesse Observ The fear of the Lord is the beginning of wisdome Psal 111 10. by it men depart from iniquity the want of the fear of God is the ground of all impiety and ir religioÌ„ When Abraham travels he expects all acts of violence cruelty in Aegypt and Gerar because the fear of God is not in this place and the unjust Judge is described by this note he feared not God nay when mens throats become an open sepulcher and with their tongues they use deceit the poyson of Asps is under their lips their mouth is full of cursing and bitternesse their feet is swift to shed blood It is because there is no fear of God before their eyes Roma 3 12 13 14 15 16 17 18. But the feare of God is the bridle of corruption Josephs nature is restrained with an hew shall I do this great wickednesse and sin against God the bar unto temptation the feare of him that can cast the soule and body into Hell makes us scorne the allurements of the world and scoffe at the rage of men and utmost suffering can overtake us in the way of piety and the hand of holinesse that wee cannot cease to pray unto God though we be with Daniell cast into the Lyons Den The fear of God and only the feare of God is the spur of piety when we row against the streame of the world the preservatiue of religion when we see a general apostasie seconded with the height of prosperity Let it be noted that this feare of God must be spiritual not natural ingenions filliall not slavish as of a vassal it must be a feare of reverence sensibly apprehending Gods holinesse power iustice majesty and all his attributes and that great desparitie disproportion which is between God and us which was in Abraham constraining him to cry out Iâ—hat am but dust ashes having taken upon me to speak unto the Lord Gen. 18.27 And in Isaiah I am a man of polluted lips live among a people of polluted lips I have seen the Lord of host Isa 6.5 The carriage of Saints must be as becomes the Children of so great a God so glorious majesty The feare of sence awfully affecting the heare with the horror of Gods fearfull judgments dreadfully discerning that it is a fearful thing to fal into the hands of a living God this led Josiah to the renting of his garments and humbling himself before the Lord and made the marked of God in Jerusalem mourn for her abominations Ezek. 9.4 Stupidity under Gods judgments threatned or inflicted is folly Jer. 5.2 security and senselessnesse of the symptoms of Gods anger is a note of stubbornness incotrigible and fasteneth a guilt indelible Isa 22.16 Deut. 29 1â— 20 The feare of diligence attending all dangerous assaults of sin and animating unto most difficult duties of holinesse as the souldier standing sentinell and lying perdue in a Land of peace keeping an Army undermilitary discipline in a conquered Land working out their own salvation with feare trembling becaus it is God that worketh in them to will and to do of his own good pleasure No marvel if few be found pleading fâ—r God cleaving to his covenant in evil backsliding days for there are not many that fear the Lord if we will be of the number of the men that speak one to another in evil tims wil be spurred to piety and kept from iniquity will steer our course by precepts not by providence cleave close to the covenant of God when al men count it carry towards it as analmanack out of date will we commend Gods truth justice faithfulness and manifest godliness with contentment to be gain when the prosperity of prophaneness make most men say it 's in vain to serve God no profit to walke mournfully before him all the day the proud are only happy Let it be our care studie prayer to fil our minds with the fear of the Lord. But on these circumstances I must not insist intending to acquaint you of and effect you with the exercise it self which was especially performed by these God fearing men in these sin successfull times that is holy
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
Mans most serious attention is always expressed by a hearkning unto the Word of the Lord and Gods most speciall acceptance of his peoples desires is said to be hearking to their prayers Thus God hearkned to Leah and to Rachel Gen. 30 17.22 and he hearkned to Moses when he moved for Israel Deut. 9.19 10.10 Hearking is an act of regard and respect not onely to Attention but Auscultation they that hearken do obey yield assent admit of the thing hearkned as true good so that when the godly spake one unto another though to men it seemed to be in vain and they would not regard it yet the Lord heard and he had respect unto it nay he hearkned listned layed his ear unto their discourse with all diligence and delight assenting unto the truth and goodnesse of what they had spoken and admitting it to seize and settle upon his heart as that which must command the great Jehovah which he could not gain-say out would constrain him at the length to break his attention by an open asserting the verity of their discourse and the integrity of them that in so evill a time and under such a generall apostacy did feare him and think upon his name and zealously speak one to another But 2 degree of divine acceptance Secondly Gods acceptance of the Godly and their holy exercise is not onely to listen and regard but also to record and remember he doth hear and hearken with all pleasure and delight in so much that he hath a book of Remembrance written before him for them that fear him and think upon his name This Judge of the whole earth doth not only listen carefully to the language of his Advocates but lest any of their pleas should passe without pondering and due answer his Notaries are at work and enter in a book their discourse all their acts and arguments of holinesse least they should be forgotten note-books are notations of affection and care of recordation what we write we deem worth remembring Records are kept of matters of moment to be regarded and acts of loyalty and fidellity to be rewarded Catalogues and Calendars of eminent persons and service are prepared for Kings as the evidence of their respects and direction of the dignities they shal confer Chronicleâ— are written for the consideraon of most Royall Emperors as evidences of their esteem of things transacted and dictates of recompense for noble atchievements Tamerlane the great was so well pleased with the diligence faithfulnesse of his servants that he kept a Catalogue of their names and services which he daily read and the Chronicles of Persia were kept and consulted by the King Ahashuerosh that if his list or leasure could not confer a present recompense upon faithfull Mordecai for his good service an after opportunity may do it Now God is not forgetful as man nor needs he any record it must needs be in a distemper that David shall demand hath the Lord forgotten to be gracious Psal 77.9 Isaih 49.14 or Zion determine the Lord hath forsaken me and my God hath fogotten me For the Butler may forget Joseph and Joseph may forget his former toyl and Fathers house nay a woman may forget her sucking child but God cannot forget hâ—â— people and therefore when God makes mention of a book of Remembrance it is but after the manner of men to manifest and make known his high esteem of his people and their holy exercises whose names he is said after the manner of noble Princes to enter in a book of of life and their diligence in duty for him and his name to register in a book of Remembrance that although their devotion bee disowned and despised by men and devoted to oblivion and their present estate suggest it disregarded by the Lord yet they may know it is observed and esteemed as an high act of holinesse it shall bee registred in his Chronicles books of acts and Monuments that they may not lose but hereafter reap their due Reward And therefore The third and last degree of Gods speciall acceptance of the Godly and their holy exercise is 3 degree of divine acceptance Recompence and reward thereof God regards unto Remembrance and remembreth unto recompence he doth not only hear and hearken but cause a book of Remembrance to be written before him nor is his Record uselesse and a bare rehearsall of the holinesse of his people in evill times But the Dictator of the reward to be conferrd on them for diligent adhaerence unto him under prospering prophaness they must not lose that leave all for God in a day of temptation He will soon resolve that enquiry Master what shall we have who have left all and followed thee With an assurance none that have left any thing for him shal be losers but shal reap their comfort an hundred fold and have eternall life in to the bargain Mark 10.29 None that are stedfast unmoveable abounding in the woak of the Lord shal labour invain the God that accepts will in his time approve the acceptance of their service He that hears and hearkens will remember and he that remembreth wil recompence so as that after all the contempts of men by reason of the cloudy providences that attend them a man shal say verily there is a reward to the Righteous verily there is a God that judgeth the earth Psal 58.11 And the acceptance of God wil appear to be the more speciall if we consider the quality of this reward they shall receive that speak one to another in evil times which consisteth in these two things viz. Their 1. Propriety and Peculiarity of relation to God They shall be mine when I make up my Jewels 2. The Paternal carriage of God towards them I will spare them as a man spareth his own Son which serveth him 1 Part of Righteous mens Recompence The first â—art of this reward is the propriety and peculiarity of their relation unto God they shal be mine in the day that I make up my jewels their propriety is unto God they are his the Lords people are his portion and Israell is the lot of his inheritance Deut. 32.9 This is the high honour of Israel to vouch God for their God and to have God to vouch them for his people Deut 26.17 18. The great Charter of all our priviledges even the very Covenant of grace concludes us but in a propriety to God I will be your God and you shall bee my people nor indeed need we any more for happy is that people whose God is the Lord. Psal 144.15 In the utmost of distress nay wâ—en drawing nigh unto death the holy heart desirâ— no more then to beable to determine this God is our God our God and he will bâ— our guide even unto death Psal 44.14 For what is there in Heaven but God and what can we desire in all the earth besides the Lord. Psal 73.15 To stand entitled to God is to enjoy Abrahams
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
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