The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 38
Sermon XXXVIII.
Cant. 1. 6.
—My mothers Children were angry with me.
I am now come to the 2d cauſe, which the Spouſe of Chriſt here aſſigneth of her appearing blackneſs. The Anger of her Mothers Children. My Mothers Children (ſaith ſhe) were angry with me. foreign which the Septuagint tranſlateth foreign They fought in me, or they fought againſt me. In my explication▪ of the verſe I told you that ſome by Mothers Children underſtand thoſe luſts and corruptions, which are members of that body of death, which yet remain in the beſt of Gods People; thoſe members mentioned by the Apoſtle Col. 3. 5. which we have while we live upon the Earth for our exerciſe to mortify, theſe lye in the womb of the ſame Soul, together with our habits of grace; theſe are thoſe which the Apoſtle calls the fleſh, which luſteth againſt the Spirit, Theſe cauſe that war in our members mentioned, James 4. 1. they war againſt the Soul. 1. Pet. 2. 11. Others 2. underſtand by the Mothers Children mentioned in the text, Falſe brethren, ſuch members of the Church as are indeed the Children of the Church, our viſible Mother, but not the Children of our heavenly Father. Tho in my own judgment I rather incline to the latter as the ſenſe of the Text, yet I ſhall give that deference to thoſe worthy Interpreters that have mentioned the former, that (there being a truth in that) I ſhall take both ſenſes into the Propoſition which I ſhall law down thus.
Prop▪The conflict which particular believers have with their own inbred luſts and corruptions, and which the Church hath with falſe brethren, will often make them appear black to the Eye of the World.
Here are two propoſitions wrapped up together.
1. That true Chriſtians will have conflicts with their own luſts and corruptions, and the true members of the Church with ſuch as are falſe brethren.
2. That both the particular Chriſtians, and the Church of Chriſt in theſe conflicts will appear black.
1. True Chriſtians will have conflicts with their luſts, and corruptions. This is ſo great a truth that this Spiritual conflict is a note of the truth of grace in the Soul. It is indeed as wars uſe to be, ſometimes hotter, ſometimes cooler and more remiſs, and the Soul is in it ſometimes more, ſometimes leſs a conquerour, as God will pleaſe to afford the Soul more or leſs of his ſtrength, but it is always ſomething. When God did bring the Iſraelites into Canaan, he was not pleaſed at once to drive them cut, but by little and little, Exod. 23. 28, 29. neither were they faultleſs, for many of the Tribes did not drive them out; Judah could not drive them out, Judg. 1. 19. It is ſaid of ſeveral of the other Tribes that they did not drive them out. Upon which God reſolveth that he would not drive them out; but they ſhould be as thorns in their ſides. God in bringing Souls out of a ſtate of nature, into a ſtate of grace, doth not wholly drive out luſt and corruption, he bringeth ſin out of its Dominion, Rom, 6. 13. So as it reigneth not in the mortal Bodies of the Saints; ſin like the tree in Nebuchadnezzars viſion, Dan. 4. 14. is hewed down, many of its branches are cut off, and its leaves, and its fruit is ſcattered, and the Soul is got from under it, but yet the ſtump of its roots are in the Earth, tho bound with a band of Iron and Braſs, kept under by the law of the Chriſtians mind, that he getteth no dominion, the Soul is not under the power of it. Now as there was a continual war betwixt the Canaanites left in the land, and the Iſraelites, ſo there is a continual war and ſpiritual combate, betwixt thoſe foreign theſe paſſions of ſin, theſe luſtings of the fleſh, and the Spiritual part of the Spiritual man. Paul doth excellently deſcribe this conflict, Rom. 7. 21. I find then a law, that when I would do good, evil is preſent with me, for I delight in the law of God, as to my inward man. But I ſee another law in my members warring againſt the law of my mind, and bringing me into captivity to the law of ſin, which is in my members. O wretched man that I am! who ſhall deliver me▪ &c. Saint Paul ſets forth himſelf there as a man in a battel, and ſometimes taken Priſoner. So again▪ Gal, 5. …7. For the … Spirit, and the Spirit againſt the fleſh, and theſe are contr ary, the one to the other. And indeed in the laſt words lyes the reaſon of this war, and conflict. It is of the nature of contraries to expell one another, not to indure one another in the ſame ſubject, but to be in a continual combate till the one, or the other hath got the Victory. Grace in Scripture is compared to light, ſin to darkneſs, light and darkneſs mutually expell one another, ſo doth Grace and luſt. Now both theſe being in the Soul of the regenerate man, who is but Sanctified in part, and neither of them being lazy and inactive, but active, and operative principles, there muſt be this conflict which I have mentioned, this war in our members, which makes the People of God look black.
2. And as it fares with individual Chriſtians, with reſpect to their luſts, and corruptions: ſo it alſo fareth with the Collective Spouſe, the Church of Chriſt, with reſpect to falſe Brethren, who are the preſumptive, but not the true members of it. 1. ſuch will be in the Church while it is upon the Earth. 2. And theſe will be angry with the true members of it.
1. while the Church is upon the Earth, it will be like a field of Wheat which hath tares in it; the Goſpel and the preaching of it is like a drag-net which draweth unto the Church, as its ſhore Fiſh, both good and bad, there will come a time, when the Lord will take his fan, and throughly purge his floor, but that will be in the day of judgment; if we look upon Gods ancient Church, the Congregation of Iſrael, there was a Jannes, and a Jambnes, that reſiſted Moſes, a Corah, Dathan, and Abiram that roſe up againſt Moſes & Aaron, many falſe Prophets to miſlead People & many more falſe hearts, that were eaſily miſled; the Chaldee Paraphraſt expounds the term in the Text of falſe Prophets, Ahab and Jezebel had 300 of them at a time, a great number of the People, were ready upon all occaſions to relapſe into Idolatry, and Superſtition, as they had any Princes, that would either tolerate or incourage it; Jeremiah and Micaiah, and Amos and Elijah, and all the true Prophets of the Lord found that their Mothers Children, were angry with them, ſo did thoſe that were good People amongſt them, the Prieſts were a ſnare upon Mizpeh, and a net ſpread upon Tabor, to hinder the People from attending the true Worſhip of God. Look upon the Church of Chriſt: In Chriſts little company there was a Judas, a Son of perdition, and amongſt the multitudes that followed him, there were many that followed him but for the loaves. In the primitive times, there was a Demas, an Hymeneus and a Philetus a Simon Magus. Many falſe Apoſtles that oppoſed Paul, and the Apoſtle to Timothy Propheſieth that there ſhall not be a leſſer plenty of them in the latter days.
1. Nor can it be reaſonably expected otherwiſe conſidering 1. Gods appointment, for the exerciſe of ſuch as be real and true Saints. 1. Cor. 11. 19. There muſt be (ſaith the Apoſtle) hereſies amongſt you, that thoſe who are approved may be made manifeſt. Falſe brethren diſcover themſelves, either by the broaching of falſe doctrine, to corrupt the faith of Chriſtians. Or by bringing in undue Rites, Ceremonies and Superſtitions, to corrupt the Worſhip of God. Or by a looſeneſs of converſation, diſcovering the want of the Love, and fear of God in their hearts. Now the Lord hath appointed ſuch a Conſtitution of his Church, that theſe ſhall be tolerated in it, that thoſe who are approved may be made manifeſt; contraries near one another beſt diſcover themſelves.
2. Secondly, Man is tyed up to a judgment according to outward appearance. God alone judgeth the heart and according to the reality of things. Even Chriſt himſelf tho as God he was Omniſcient and needed not that any ſhould tell him what is in the heart of man, yet when he appeared in the head of his Church here upon the Earth, and acted as the chief Miniſter in and of it, he admitted a Judas into his firſt ſociety of that nature, teaching us in our admiſſions of members, whether by Baptiſm or other wiſe, to content our ſelves with a viſibility, and outward appearance; there muſt be a difference betwixt the Church viſible, and inviſible, the Church Militant and Triumphant.
2. But as theſe are contrary in their Principles, and in their Ends; ſo they muſt and will be contrary in their actions, and they will be angry with the true, and more ſincere Profeſſors of the Goſpel. Thus it hath been in all ages and periods of the Church, thus it is and will be. Cain was a falſe Brother in the Church in Adams Family, he roſeg▪ up againſt his brother Abel and ſlew him, becauſe he offered up a better Sacrifice, and God had more reſpect unto him then he had unto Cain. Iſhmael was a falſe Brother in Abrahams Family, Eſau, in Iſaac, the Scripture tells you of the ill agreement betwixt Iſaacs and Iſhmael; Jacob and Eſau. The whole ſtory of the Church of the Jews recorded in Scripture, and of the Church of Chriſt recorded in the New Teſtament, is a proof of this oppoſition, ſo is the whole ſtory of the Church, ſince the Apoſtles time, and what need we any further proof then what we have at this day? nor can any thing elſe be rationally expected, whether we conſider the falſeneſs of ſuch Perſons hearts to God, and the intereſt of God, or the Pride of their hearts. Or the looſeneſs of ſuch mens principles.
1. The hearts of all ſuch are falſe to God, and the intereſt of God. The love of God is the thing which doth diſtinguiſh a ſincere Chriſtian from an Hypocrite; the Hypocrite loveth God in Word, and in Tongue only, the other loves him in Deed, and in Truth. There is no faithfulneſs in an Hypocrites heart, his heart is not right with God; the true Chriſtian is ſincere for God, and ſerious, and right down in his actings, for the honour and glory of God. The other doth but mock and diſſemble, and purſueth private intereſts of his own, he ſees that profeſſion ſerveth his deſign and intereſt. Obſerve in any other thing, where two, or more are joined in the proſecution of a deſign, and one of them is ſerious, & right down, and plainly purſueth his end, but the other runs along with the buſineſs for ſome other ends, or upon ſome otherdeſigns, but is not real in his ſcope, intention, and actions for the obtaining the end which he pretendeth to; he whoſe heart is right for the work, hath no greater enemythen he who is joined with him ſeemingly in the purſuit of it. This is the caſe here, all thoſe who are viſible Members of the Church of God, are appearingly coupled in a deſign for the honour and glory of God. It is the whole buſineſs of the Church of God, which is the only body of People upon the Earth, which God hath called and choſen for that purpoſe, for the predication of his name, In this Church there are ſome who do it from a ſingle and right heart, truly intending the honour and glory of God as their end; there are others, who are under an ingagement to do it as much as the others, but their hearts are not right with God, do not ſtand towards that work, but drive ſome ſelf end of private honour, credit and applauſe, theſe men may do ſome things night, but they never walk with God fully; as I remember it was ſaid of Amaziah, one of the Kings of Judah, 2 Chron. 25. 2. He did that which was right in the ſight of the Lord, but not with a perfect heart, ſo it may be ſaid of theſe, it may be they may do many things, which as to the matter of them are right in the ſight of the Lord, but they neve… do them with a perfect heart, ſo as there can never be a good harmony betwixt, them and ſuch whoſe hearts are more ſincere and perfect. The Hypocrite will never be heartily pleaſed with the ſincere Chriſtian.
2. Eſpecially conſidering the Pride that is in the heart of every Hypocrite. Though the Hypocrite doth not himſelf love to do much for God in the denial of himſelf, nor will further ſerve the Lord, then he can by the ſervice of God ſerve himſelf, yet he is too proud to be patient of being outdone by any; this was the ground of that oppoſition which Cain gave his Brother Abel, this made him ſo wroth, and his countenance to fall, becauſe the Lord had reſpect to Abel, and to his offering, but unto Cain and his offering, he had no reſpect, Gen. 4. 4. 5. Sincere Godly Chriſtians will be doing their utmoſt for God, ſpending much of their time, and ſtrength in communion with God, they will be much in praying, much in hearing the Word, ſtrict in their walking, ready to exhort, to reprove, and admoniſh ſuch as walk diſorderly, and not as becometh the Goſpel. Hypocrites and falſe Brethren are no more able to bear this, then they are able to obtain of themſelves to do like them. Hence are their cenſures of them, as Perſons that are righteous overmuch, needleſly ſtrict, and ſevere, hence their envy, and reproaches, and their watchings for their haltings, and taking all advantages to blazon their infirmities, and to make them as odious, and to look as black as they can.
3. Another reaſon of it lyeth in the looſeneſs of their principles, both their principles of Doctrine and Faith, and their practical principles, directing their lives and converſations. Falſe brethren are alwaies looſer in one or both theſe ſorts of principles, then the ſincere Chriſtian is. The ſtudy of the Hypocrite is to form his faith, and to interpret the law of God into a conſiſtency with his luſts, that he may keep his luſts, and yet protect himſelf from the checks, and reverberations of his conſcience, and flatter himſelf with hopes of Eternal Salvation, and alſo keep up his credit, and reputation with the world. The ſincere Chriſtian hath no other deſign then to form his faith, according to the revelations of truth in the Word, and his converſation to the rule of life in the Word of God, the Word is a lamp to his feet, and a lanthorn to his paths, and from that he dares not ſtart; when the falſe Prophets told Micajah, that the Prophets had all with one mouth propheſied good to Ahab, and ſuited his humour. Micajah anſwers them. As the Lord liveth, whatſoever the Lord bids me ſpeak, that will I ſpeak. The ſame is the language of every true Chriſtian; whatſoever Propoſitions of truth I find ſpoken by Holy Men that were inſpired by God in his Word, that, …nd nothing but that ſhall be an article of my faith. What way ſoe…r God hath preſcribed me in his Word to Worſhip him in, and by, that will I do, neither adding thereunto, nor yet diminiſhing therefrom, whatſoever rules God hath given me for the order of his Church, to them I will adhere; whatſoever laws God hath given me to guide my converſation, to the obſervation of them I will keep; thus he is in all things tied up to a divine rule. But now the falſe Profeſſor hath looſer principles. He dare allow the judgment of his own natural reaſon in determining of truth, as the object of his faith, and of the Traditions, and Practice, and Precepts of men, as the rule of his Worſhip, and the will of men as to the order, and government of the Church and from one of theſe three cauſes; moſt ordinarily proceeds that oppoſition which is given to the ſtrict Servants of God from the anger of their Mothers Children. I come to the ſecond Member of the Propoſition.
2. This oppoſition is one great cauſe of the Spouſes appearing black. Both the oppoſition which the particular Chriſtian hath from his own impetuous luſts, and motions to ſin, and which that part of the Church, which is alone the Spouſe of Chriſt, hath from falſe Brethren, and the oppoſition given her by them, are a great cauſe of the Churches blackneſs, or appearing blackneſs.
The grounds of it are, 1. Partly that trouble, and ſadneſs which uſually attends thoſe conflicts in the Spirits of Chriſtians. The time of War is a time of ſadneſs in that part of the world which is the ſeat of it, and the hour of this Spiritual War and Conflict is a ſad time in the Soul. Paul cryeth out, O wretched man that I am! who ſhall deliver me from this body of death? Hence are Chriſtians ſad, and heavy walkings, which the World counteth blackneſs. 2. Partly from the prevailings of ſin ſometimes in the Soul. David complained under the Old Teſtament that Iniquities prevailed againſt him, and Paul complaineth under the New Teſtament, not only of a War, but of a Victory in ſome Skirmiſhes, that the law of his Members got againſt the law of his Mind, ſo that he was brought into a captivity to the law of Sin, which was in his Members, Rom. 7. 23 Now ſin is that which maketh the Soul really black, and where any of the People of God in the view of the world ſo diſcoloureth himſelf, the world needeth no provocation to call them black. The Eye that is directed by a Soul full of malice, envy, and hatred, ſpies the leaſt miſcarriages in the Soul that is hated, and aggravates them with the higheſt aggravations.
And as this is true concerning that oppoſition which the particular Soul findeth from its inbred luſts and corruptions, that makes the believer black, ſo it is as true, that the oppoſition which that part of the Church, which is the true Spouſe of Chriſt, meets with from falſe Brethren, will make the Church appear black. This will appear from the ſeveral unlovely conſequences of ſuch oppoſition.
1. From hence are Errors, and Hereſies, Schiſms, and Contentions in the Church of Chriſt; of theſe you read in the Epiſties to the Romans, Carinthians, Galatians, then which nothing make a Church appear more black in the Eyes of the World, and they are more eſpecially the reproaches of the Church of Chriſt, by how much the Goſpel, which is their rule, in which they are inſtructed, and to the rules of which they profeſs a ſubmiſſion, is a Goſpel of peace, and Chriſt Jeſus, which is their head, and the Author of the Goſpel, is the Prince of Peace. Errors riſe up in the Church from men of corrupt principles. The Apoſtle tells us of perverſe diſputing… by men of corrupt minds, 1 Tim. 6. 5. and 2 Tim. 3. 8. you have it again, men of corrupt minds, reprobate concerning the Faith. Hence alſo are Schiſms and Contentions. Only by Pride ſaith Solomon cometh contention. The cauſe of … is generally ſome corruption in Churches, and deviation from that Order which Chriſt hath ſet, and eſtabliſhed, which that part of the Church, which keeps cloſe to the Word as its rule, cannot bear with. Indeed ſometimes they are cauſed from mens corrupt principles, as to the faith, and love of prehemin…ce, their raſhneſs▪ and want of Judgment; how far Chriſtians ought to preſerve unity, but I ſay generally they are cauſed by ſuch as are …lſe Brethren, who if they be not thoſe who divide, yet are thoſe who give the cauſe of the diviſion.
2. From hence are …ſrepreſentations of the Servants of God, … Phar…ical generation, that ſay unto others, ſtand far from us, we are … then you, ſuch as would be too pure▪ and righteous ov… much, that make a ſhew of more then indeed th…y…ard, Hypocrites, Preciſions, that are over-nice, &c. Such kind of charges, and imputations as theſe, proceed ordinarily from Mothers Children, ſa…e Profeſſors, and Brethren, ſuch as have a form of Godlineſs, and deny the power of it, ſuch as are M…mbers o… the Church, but their hearts are not perfect with God.
3. From hence (Thirdly) are the faileurs of ſome ſincerer … of God, … too far to the corruptions of others (too many inſtances of which we have had.) The oppoſition which Chriſtians have met with, having been a continual dropping upon them, and overpowered them, to do many things againſt the dictates of their own conſciences, thus loſing their beauty, it is no great wonder if they appear black. Indeed from hence almoſt are all thoſe things which render Chriſtians, and Churches black. I now come to the application.
Uſe 1.Let not then Chriſtians think it ſtrange if their habits of grace find oppoſition from within, and the actings of their grace meet with oppoſition from without. There is no Child of God, but findeth upon experience that his Mothers Children are angry with him, his fleſh is many times luſting againſt the Spirit, and he findeth a War in his Members. As Rebekah was troubled, becauſe ſhe found Twins ſtrugling together in her Womb, ſo is many a good Chriſtian, when as indeed there is no greater note of Grace, then this Combate of the Fleſh and the Spirit; if thou hadſt not two parties within, there would be none of theſe conflicts, the unregenerate man hath nothing of them, he hath motions to ſin, but no contrary habits to oppoſe, no luſtings of the Spirit againſt the Fleſh, ſuch a man may indeed from natural light, and the obligation, under which the law of nature layeth him, ſometimes reſiſt motions to more groſs, and flagitious ſins, but this combate is rare, and in very rare caſes, and thoſe ſuch, where the law of nature is offended, or his honour, and reputation, and profit, and advantage is concerned, as to his avoiding of them; nor is the Battel ever very hot. The true Chriſtian hath a double principle, the one natural; this inclineth, and moveth him to ſin▪ the other ſupernatural, and infuſed. Both theſe principles are active, and operative, and theſe ſpiritual conflicts muſt be expected, the diſcovery of the truth of Grace in thy Soul doth much depend upon thy behaviour in the Spiritual Fight, and thy managery of it; if thou findeſt this conflict, if thou maintaineſt it with thy might, if thou crieſt unto God for help and ſtrength, if ordinarily thou beeſt a conquerour: Thy oppoſition is ſo far from being an evidence againſt thee, that it is a great evidence for thee.
Nor let good Chriſtians wonder if the exerciſe of their grace meets with oppoſition from without, and that from their Mothers Children too. As there are two parties in every gracious heart, ſo there are, and ever were two Parties in the Church of God. There were ſome, and thoſe the greater number, on whoſe behalf Paul ſaith, he could wiſh himſelf accurſed from Chriſt, they were his Brethren, and not only his Kinſmen according to the Fleſh, but Iſraelites, to whom belonged the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the promiſes, yet Rom. 9. 6. they were not Iſrael, though they were of Iſrael, neither were they all Children, becauſe they were the Seed of Abraham, v. 8. They which are the Children of the fleſh, are not the Children of the promiſe. God in one place promiſeth to make his Seed as the Stars of Heaven, Gen 22. 17. in another place, Gen. 13. 16. As the Duſt of the Earth. He had a Starry Seed; theſe were a great number, for he was the Father of the Faithful, the Father of Believers, the Father of all Holy Men that do the works of Abraham. He had alſo a duſty Seed; this was greater, thus it is ſaid he ſhould be the Father of many Nations, and he was the Father of the whole Jewiſh Nation, the o…y viſible Church God had for many years upon the Earth, but theſe (ſaith the Apoſtle) are not all Children: Tis the ſame caſe with the Church under the New Teſtament, it is made up partly of preſumptive equivocal Members, partly of real univocal Members, ſuch as glory not in appearance only, but in reality, that are not as Jews▪ only outwardly, nor of that circumciſion which is outward in the fleſh, but they are Jews inwardly, Chriſtians indeed, and that circumciſion which is of the heart in the Spirit, and not in the letter, whoſe praiſe is not of Men, but of God. There is a Baptiſm in the name of Chriſt, and a Baptiſm into Chriſt, a Baptiſm with Water, and a Baptiſm with the Holy Ghoſt, and with Fire, all that are Baptized with a Miniſterial Baptiſm with Water, are not Baptized with the Spiritual Baptiſm of Regeneration. Theſe two parties in the Church never did, never will agree, there is in them a different Seed, they are acted from different principles, and they act to quite different ends: Let not therefore good Chriſtians wonder, and think it ſtrange if they find ſtill that their Mothers Children are angry with them; it is no more then ever was the lot of the true Spouſe of Chriſt, and will be her lot until Chriſt ſhall come, and with his Fan throughly purge his floor. Nor do you wonder if theſe things make you appear b ack. The Papiſts think they make us appear very black, when they can tell us of Errors, and Hereſies, Factions, Diviſions, and Schiſms amongſt us, and indeed it is a reproach to us, they are ſpots, and blemiſhes in the Aſſemblies of Proteſtants; But, 1. Are they then ſo well agreed amongſt themſelves? what mean then the differences betwixt their Dominicans and Franciſcans; to ſay nothing of their other Orders? What means their Secular Prieſts and Jeſuits ſo beſpattering one another in their Books? Though it is very probable that if Proteſtants could diſpenſe with their conſciences, to with-hold from the People the ſight and knowledge of the Holy Scriptures, the rule both of their faith and life, ſo as they know no more to differ about then their Prieſts tell them; or to ſet up a Judge of all controverſies, that ſhould be infallible, and from whoſe decrees none muſt vary? And finally to ſet up an Inquiſition, to force all mens Obedience to the decrees of that infallible Judge, under pain of death; I ſay could Proteſtants in theſe things diſpenſe with their conſciences, to take ſuch methods for unity, they might probably arrive at as great, if not a greater unity then they can glory in, who have been ſo far from it, that themſelves reckon 30, or 32 Schiſms, and thoſe of that nature, as according to their principles deſtroy all unity, for ſo many times (ſome of which laſted a great many years too) they have been at a loſs for to find the true viſible head of the Church We know that the Apoſtolical and pureſt Churches that ever Chriſt had upon the Earth, had ſome that were indeed Mothers Children, Members of the viſible Church, but no Children of our Heavenly Father, and that theſe have conſtantly been angry with, and given oppoſition to thoſe that have been the true, and ſincere Members of the Church, and have brought in Errors, and cauſed Schiſms and Hereſies. So as we are not to wonder if the things that have been ſtill, are whiles the ſtate of the Church is yet militant, we are not indeed to cauſe them, or be the Authors or Abettors of them, but neither are we to be diſcouraged, or condemn Churches for them, who may be comely, though they have ſomething of this blackneſs thus cauſed.
I ſhall ſhut up this diſcourſe with a few words of Exhortation. 1. To all ſuch as own themſelves Chriſtians, and glory in the name of the Sons and Daughters of the Church. That they would anſwer that name and relation, and not be a cauſe of the Spouſes blackneſs, or appearing blackneſs. There are two ways by which we may be ſo: 1. By a looſe and ſcandalous converſation. 2. By being angry with our Brethren. By the firſt we make the Spouſe black. By the ſecond we cauſe her to be reproached, and called, and counted black.
1. Take heed of a looſe and ſcandalous converſation. This makes you ſpots in the Aſſemblies of Chriſtians, and declares you to be but preſumptive Members. Can a man be a Member of Chriſt, and a Member of a Harlot? Chriſts Companion, and a Pot companion? A Diſciple of Chriſt, who hath commanded us not to ſwear falſly, idly, or prophanely, and yet being a common Swearer, and Curter, and Blaſphemer? Only let your converſation (ſaith the Apoſtle) he as becometh the Goſpel of Chriſt. Looſe livers are the blots of any Church, the Church is a body of called ones, now you are not called to uncleanneſs, or profaneneſs, but unto purity, and holineſs. It is for your ſake that the name of Chriſt, and the body of Chriſt is evil ſpoken of. Conſider, that though it be the way of God to denominate his Church a parte meliori, from the better part of it, and therefore he calls the Church thoſe that are called, and ſanctified in Chriſt Jeſus, (though they all be not ſo that are Members of the viſible Church) yet it is the way of the World, out of their hatred both to Chriſt, and all that have relation to him, to denominate them a parte deteriori, from the worſer part, and to call all, Profeſſors of Religion by the name that belongeth only to the worſer part of them. But this is not ſo proper an application of this Propoſition, which ſpeaks of the anger of falſe Brethren as the cauſe of the Spouſes blackneſs.
2. Therefore let me ſpeak to you, whoſe corruptions will not allow you to be ſo ſtrict in your walking with God as others are, whether in matters of Worſhip, or your more ordinary converſation, yet not to be angry with thoſe who deſire to walk more cloſely with God then you think needful, and in ſome things dare not give themſelves that liberty which you dare allow your ſelves. I will offer three things to your conſideration, which may help you to abate your wrath.
1. Conſider firſt, How little reaſon there is for you to be offended? You all profeſs to be going the ſame journey, aiming at the ſame end, you all profeſs to be going towards the new Hieruſalem, Your diſpute is only about the neareſt way, you are ſatisfied, that this way of worſhipping God, this courſe of Religion will bring you to your journies end, others cannot be ſo ſatisfied, but take a ſtraiter way, what reaſon is there here for thy wrath, who thinkeſt a broader will bring thee as well to thy Journies end? how doth his walking more ſtrictly prejudice thee? Thou thinkeſt thou doeſt enough in the Service of God, another thinks he can never do too much, never do enough, and therefore he heareth more, and readeth more, and prayeth oftner; wherein art thou hereby prejudiced? Haſt thou not rather cauſe to bleſs God for the good example of others, and to examine thy own ways, and why another ſhould not take up with thoſe meaſures in duty, with which another cannot be ſatisfied? Thou thinkeſt that in the Worſhip of God, thou mayeſt be guided and limited by the precepts, and practices, and traditions of other men: others conſidering that it is but reaſonable, (Worſhip being an Homage which the Soul payeth to God) that God ſhould preſcribe his own Homage, and conſidering that God hath declared himſelf to be a jealous God, and affixed the declaration of this his jealouſy to the ſecond Commandment, which concerneth his external Worſhip, and that in the whole courſe of Scripture, the revelations of Gods wrath appear more againſt ſins relating to the Worſhip of God, then any other ſins, they dare not in the matters of Divine Worſhip deviate from the Divine Rule; wherein art thou by this prejudiced? What reaſon is there for thine anger. Surely they walk moſt ſafely, that finding the Holy Scriptures a perfect rule, able to furniſh a man to every good work, keep cloſe to that, and dare not in practice admit any thing but what they find there commanded or practiſed. Thou owneſt the Holy Scriptures as thy rule? Why art thou offended that another keepeth cloſer to it then thou doſt?
2. Conſider you are a great cauſe of the Spouſes appearing black. She is reproached for the contentious diviſions, and Schiſms that are in it; who are the cauſe of them? thoſe that keep to the rule of Gods Word, or thoſe that depart from it? Surely the whiteneſs, and purity of any Church lieth in its adherence to the Divine Rule, the more a particular Chriſtian, or any ſociety of Chriſtians, keep cloſe to the pattern which Chriſt and his Apoſtles have ſet them, and to the rule which God hath given them, the more pure, the more white and comely they are, Their deviation from it is their blackneſs, ſo are thoſe contentions, and diviſions which ariſe in the Church, becauſe of thoſe deviations; it is a dreadful text, 1 Cor. 3. 17. If any man defile the Temple of God, him ſhall God deſtroy. The Apoſtle is there ſpeaking with reference to the Bodies of Profeſſors, which he had called the Temple of God. But it is as true concerning the Church of God, that is the Temple of God, this is deſtroyed, or defiled, for the word may be tranſlated by either of theſe words. God (ſaith the Apoſtle) will deſtroy him; who are they that defile the Church, and indeed deſtroy it, but thoſe that are the cauſe of ſcandals in it, either of its being black, or of its appearing black unto the World?
3. Laſtly, Let the words of our Saviour ſink into your hearts, Mat. 18. 7, Woe unto the World, becauſe of offences, for it muſt needs be that offences muſt come: but woe to that man by whom the offence …ometh. Luke repeating that paſſage, ch. 17. v. 1. addeth, v. 2. It were better for him that a milſtone were hung about his neck, and he caſt into the Sea, then that he ſhould offend one of theſe little ones. Whoſo conſidereth the Church as the only body of People in the World, by whom God is ſpontaneouſly glorified, and how God hath expreſſed his favour and love to it, muſt dread the laying a foundation for thoſe ſcandals which ariſe in it, and are thrown upon it, from which it appeareth black.
Laſtly, You that are the ſincerer part of the Church, and have heard that you muſt expect that your Mothers Children ſhould be angry with you; that there ſhould be ſome bad fiſh in the drag-net with the good, ſome Tares in Chriſts Field of Wheat, ſome that will be ſpots in your Aſſemblies, and that theſe, if they do not make you black, yet will make you appear black; what remaineth, but that you take care that neither the luſts of your own hearts, which are (in a ſenſe) your Mothers Children, make you black, nor the oppoſition that you will meet with from ſuch as are falſe Brethren, make you appear more black then indeed you are. This care of yours muſt be ſhewed, 1. In a watchfulneſs againſt your motions to ſin, eſpecially ſuch ſins as are your proper luſts, the ſins which do moſt eaſily beſet you. 2. In a mortifying of your Members. 3. In a care that you be not unwarrantably diſturbed, and unduly diſquieted, becauſe of the oppoſition which you find ſrom the law of your Members. 4. In a maintaining the Spiritual Combate, &c. 5. In an innocent, and inoffenſive carriage in your ſtations, that thoſe who would ſpeak evil of you, as evil doers, may ſee your good works, and glorify your heavenly Father, for ſo (ſaith the Apoſtle, 1 Pet. 2. 15.) is the will of God, that with well doing, you may put to ſilence the ignorance of fooliſhmen, in avoiding unneceſſary diviſions and ſeparations, we ought to walk with all that own the name of Chriſt as far as the Shooes of the Goſpel will carry us, where we cannot walk with any who call themſelves Chriſtians, and walk with Chriſt, that is, keep to the rule and law, which he hath given us, there we muſt part, and the offence lieth on their parts who give the cauſe of it, but otherwiſe we ought to keep Unity. Finally in a peaceable and quiet departing from them with whom we cannot agree, I know all this will not avoid the unreaſonable anger of ſome of our Mothers Children, but by doing this, we ſhall remove the ſtumbling ſtone, and rock of offence from our own doors, they will be thoſe by whom offences come, and the woe pronounced by our Saviour will belong to them.