The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 36
Sermon XXXVI.
Cant. 1. 6.
Look not upon me becauſe I am black, &c.
I Have done with the four firſt Propoſitions, which I obſerved in theſe two verſes. I come to the fifth from thoſe words, Look not upon me becauſe I am black. Where the Spouſe (or rather the Holy Ghoſt by her) doth not forbid all looking upon the Spouſe (whether we underſtand the Church, or the particular believing Soul (in the day of her blackneſs, but ſome particular lookings. And this is very uſual in Scripture to deliver Propoſitions generally, which yet muſt be underſtood in a limited, and reſtrained ſenſe, of which a multitude of inſtances might be given, Mat. 18. 3. Except you …e converted, and become as little Children, (that is, in ſome things as little Children) you cannot enter into the Kingdom of God. So where Chriſt ſaith; my Doctrine is not mine, the meaning is, not mine alone; and again, If I give teſtimony of my ſelf; that is, if I alone gave teſtimony of my ſelf, my teſtimony is not true. So often in precepts, and exhortations, when thou makeſt a feaſt (ſaith our Saviour, Luk. 14. 12.) call not thy Friends, or thy Brethren, or thy Kindred; that is, not them alone. There is nothing more ordinary in the phraſe of Scripture, and particularly in exhortations, or prohibitions. So here when ſhe ſaith, Look not upon me, her meaning is not to diſſuade all intuition, and beholding her in her blackneſs, but to caution us how to look upon her; hence the Propoſition was:
Prop.It is our duty to take heed how we look upon the Church, or the particular Child of God, becauſe they are black.
What the blackneſs of the Church, or of the particular Soul is, I have heretofore largely diſcourſed. Both of them are black through Afflictions, and black through Corruptions; the Corruptions of particular Souls are perſonal, the Corruptions of the Church are the Corruptions of the body collective, through the mixture of undue, and corrupt Teachers, or Members, the reception of falſe and erroneous Doctrine, idolatrous, or ſuperſtitious Worſhip, or Rites, &c. In ſome ſenſe we may not be able to avoid looking upon them, as looking ſignifies no more then the caſting of our Eyes upon obvious objects that are before us. In ſome ſenſe it is our duty to look upon them, to pity and compaſſionate them, and contribute what we are able toward their help, and recovery. But in other ſenſes it is our ſin to look upon them. The buſineſs as to which I am to inſtruct you under this Propoſition, is how truly to divide betwixt our duty, and our ſin in this caſe.
The Eyes are the windows of the Soul, through which moſt of our affections, and paſſions ſhew themſelves. Pride diſcovereth itſelf by the Eye, hence you read of a Generation, whoſe Eyes are l…f…y, Prov. 30. 13. and David ſaith of himſelf, O Lord, mine heart is not haughty, nor my Eyes lofty, Pſal. 131. 1. Love and wantonneſs diſcovereth itſelf by the Eye. Hence Peter tells us of Eyes full of Adultery, and Job tells us, he had made a covenant with his Eyes, that he would not look upon a Maid. Covetouſneſs, and immoderate deſires diſcover themſelves by the Eye, Prov. 27. 29. The Eyes of man are never ſatisfied. The joy, pleaſure, and ſatisfaction of the Soul, are diſcerned by the Eye. Mine Eyes alſo ſhall ſee my deſire on my Enemies, Pſal. 92. 11. Hope looketh through the Eye; hence David expreſſeth his hope in God, by the action of his Eyes, Mine Eyes are towards the Lord, Pſal. 25. 15. and in many other Texts. Pity, ſorrow and compaſſion are diſcovered, and expreſſed by the Eye. The Eyes for ſorrow wax dim, and run down with tears. The outward man moveth according to the bent, and inclination of the will and affections; as a mans will ſtands bent, and his affections are inclined, ſo he moveth, ſo he acteth, and this will of man, and his affections diſcovering themſelves by the Eye. The motions of that are made uſe of in Scripture to expreſs the ſeveral affections, and inclinations of the Soul of man. The Spouſe in this Text muſt not be underſtood to caution the Daughters of Hieruſalem againſt the natural motions of their Eyes, with reference to her. But,
1. Againſt thoſe unkind aff…ctions towards her, which were not ſuitable to her ſtate and condition.
2. Againſt thoſe unkind effects, and actions, which ordinarily follow ſuch affections.
I put in thoſe words [unkind] and [unſuitable] becauſe there are affections, and actions, which are our duties towards the Spouſe in the day of her blackneſs. This will lead me to diſcourſe two points under this Propoſition.
1. The du…y of Chriſtians towards the Church of Chriſt, black with Afflictions, or through ſinful mixtures and corruptions; and towards particular Chriſtians under aff…ctions, or lapſes.
2. How Chriſtians may ſin in their behaviours towards one, or the other, under ſuch circumſtances.
Firſt, Let me ſpeak as to what is a Chriſtians duty in the eaſe; that I ſhall reſolve in this general poſition, That it is a Chriſtians duty ſo far to look upon the Church, and the particular Chriſtian in the day of their blackneſs, as they may be thereby affected with that due compaſſion which they owe unto their Brethren, and quickned to thoſe acts which brotherly love, and compaſſion calteth to them for. Thus not to look upon the Spouſe, becauſe ſhe is black, is our ſin. So that the duty of a Chriſtian here lieth in two or three things.
1. In a ſympathy, or fellow feeling of a Churches, or Chriſtians burdens, and miſery. The Eye naturally affects the heart, according to the nature of the object which it ſeeth. Nature itſelf teacheth a ſympathy betwixt members of the ſame body. No one member can be afflicted, or pained, but the whole body feeleth it, and hath ſome ſenſe of it. The Apoſtle hath compared the Church (the Body of Chriſt) to the Body natural, for the order of the Parts and Members, the ſeveral offices of the Members, the mutual ſubſerviency of one Member to another, and that ſympathy which ſhould be found betwixt the Members. Hence we are commanded by the Apoſtle, to rejoice with thoſe who rejoice, and to weep with thoſe that weep, and Paul ſaith of himſelf, who is weak, and I am not weak, who is offended, and I burn not? and again we are commanded to remember thoſe who are in bonds, as if we were bound with them, and thoſe that ſuffer adverſity, as being our ſelves in the Body. So that, 1. The precept of God obligeth us to it, who having made his people all one Body hath made them alſo Members each of other. 2. Their relation calleth to them for it. It ſeems to be the law of nature upon all near relations, for it is not only where (as in natural Bodies) the natural union is made by Nerves, and Sinews, but where love hath made an union, as in the union betwixt Parents, and Children, Husbands, and Wives, &c. Nor is this to be extended only to ſuch caſes where the perſon beloved feels a burthen, or miſery, but where they lie under it, though they be not ſenſible of it, what Husband, or Wife is not affected with the affliction of their correlate in an Apoplexy, or under ſome diſtempers, of which themſelves poſſibly have iittle or no ſenſe. So will every good Chriſtian be affected at the caſe of his Brother fallen, tho he poſſibly hath not that due ſenſe of his own fall, which he ſhould have, and at the caſe of the Church, under its blackneſs, though poſſibly the Rulers, or generality of the Members, be not ſo ſenſible of their own corruptions, and deviations, and to look upon the Spouſe of Chriſt in her blackneſs, with a mournful, pitying and compaſſionate Eye, is very much the duty of every good Chriſtian, and what we find the conſtant, and religious practice of the People of God at all times.
2. We may ſo far look upon the Spouſes blackneſs, as our ſight of it may inform us better, or quicken us to ſeek God on her behalf. It is our duty to pray for one another, James 5. 15. Confeſs your faults one to another, and pray one for another. They are put together, and the firſt ſeemeth to be mentioned as a means in order to the other. How can I plead for a Church, or a particular Child of God, if I know nothing of their ſtate? how can I know it, if I may not look upon it? It is a divine indulgence granted by God to his People, that they ſhall not be heard only praying for themſelves, but for their Brethren alſo, 1 John 5. 16. If any man ſee his Brother ſin a ſin, which is not unto death, he ſhall ask, and he ſhall give them life for them who ſin not unto death. All a Chriſtians ſins in their own nature are mortal, and unto death. The Papiſts err in their diſtinction of ſins into ſuch as are mortal, and ſuch as are venial, but no ſin is mortal, in that ſenſe as it ſignifies, what cannot be forgiven (ſaving only the blaſphemy againſt the Holy Ghoſt, mentioned by our Saviour,) and in reſpect of Gods gracious Ordination, no Child of God ſinneth, or can ſin unto death. Now where the ſin is not unto death, God hath promiſed us, on the behalf of our Brethren, that if we ſee them ſinning, and pray for them, their ſins ſhall be forgiven them. Now if they may not look upon them in any ſenſe, or to any purpoſe, how ſhould they pray for them? And thus it is highly the duty of Gods People to look both upon the Church, and the People of God, becauſe of their blackneſs through affliction. Is any man afflicted (ſaith James 5. 14.) let him pray, and let them ſend for the Elders of the Church, and let them pray over them—and the prayer of the faithful ſhall ſave the ſick, and the Lord ſhall raiſe him up, and if he hath committed ſin, it ſhall be forgiven him. In this ſenſe it is ſo far from being Chriſtians ſin, that it is their duty to look upon the Spouſe, becauſe ſhe is black.
3. Laſtly, It is Chriſtians duty to look upon the Spouſe, becauſe ſhe is black▪ ſo far as to inable us in any meaſure to the purging out their corruptions. A good Chriſtian ought ſo far to conſider the corruptions of a Church, as in his place to endeavour its reformation; and conſequently it cannot be his duty to have communion with her in thoſe things wherein ſhe deviateth from the rule of her Lord. It is true, the effectual Authoritative Reformation of a National Church, belongeth to the Rulers, if they be Chriſtians, as appeareth by all the inſtances of the Old Teſtament, concerning the Kings of Judah, and ſuch a Reformation of a particular Church or Congregation, belongeth to the Officers of Chriſt in it, but every private Chriſtian hath his part, viz. to inform ſuch, in whom the power is, to bear a teſtimony againſt ſuch corruptions, and not to have fellowſhip with the Church in ſuch things. I cannot grant that all Corruptions, in the Doctrine, Worſhip, or Diſcipline of a Church, are a ſufficient cauſe to conclude it no true Church▪ and wholly to withdraw himſelf from the communion of it. But I doubt not to ſay, that it is my duty to withdraw Communion from a Church in ſuch acts, as without ſin I cannot have communion with it; but of this more by and by. The caſe is the ſame in the caſe of a lapſed Brother, I am bound to admoniſh him, to tell him of his offence, and if he will not hear me to take two or three with me. If he will not hear them to tell the Church, that he might be ſeparated from the Communion of it. The Apoſtle hath directed us, If our Brother be overtaken with a fault, to reſtore him in the Spirit of meekneſs, Gal. 6. 1. Now in order to the performance of this, I may, yea, it is my duty to look upon my Brother when he is black, for the Lord who hath willed the end, muſt be underſtood to have alſo willed the means, that are neceſſary to that end.
Let me in the next place ſhew you what kind of looking on the Spouſe in her blackneſs is ſinful; this I ſhall more largely open in ſeveral particulars.
1. Firſt, We ought not to look upon them with a cenſorious, and condemning Eye. Neither for their ſeeming blackneſs through Affl…ctions, nor yet for their real blackneſs through coorruption, either breaking out of a Chriſtians heart, or appearing in a Church. Judge not (ſaith our Saviour, Luk. 6. 37.) and you ſhall not be judged, condemn not, and you ſhall not be condemned. He that judgeth the truth of a Chriſtians Grace, or of a Churches ſtate, from the more external providences of God, either towards the one, or towards the other, doth not conſider what hath been the lot of the Church, and People of God, ever ſince God had a Church, or a Believer upon the Earth; nor what the Scripture ſpeaketh concerning ſuch providences. He that condemneth, and caſteth off a Church as no true Church, for ſome particular Corruptions, and undue mixtures, doth not conſider the ſtate of the Jewiſh Church, which yet God owned, and Chriſt owned, by having communion with the Aſſemblies of it in thoſe things which were of his Fathers inſtitution in it: nor yet the ſtate of the Church at Rome, and that in Galatia, and Corinth, all which had their Corruptions, and undue mixtures, yet are owned by God and Chriſt as true Churches. Where indeed Idolatry is owned in the Doctrine of a Church, and ordinarily practiſed in the Worſhip of a Church, or eſtabliſhed as the Worſhip of it, I cannot well tell what to ſay, I do not find that Idolatry was ever eſtabliſhed as the Worſhip of the Church of God in Judah, tho I find it ſeveral times tolerated, and during ſome wicked Princes, reigns practiſed amongſt them, but not univerſally, nor ſo ſteddily, but a ſucceeding Prince quickly revived the true Worſhip of God, and deſtroyed the Idols. Idolatry ſeems to be that ſin which unchurc…e h a Church, and makes a People not to be owned by God as his People, but that a Church ſhould be condemned as no true Church, where this is not found, is more then I can find in Holy Writ, tho there may be in a Church not ſo far corrupted, a great many corruptions, in which it may be a Chriſtians duty not to join with them; where Chriſt is owned, and the truths of God neceſſary to be known, and believed in order to ſalvation, are owned and publiſhed, and the main acts of Divine Worſhip are performed, there is ſome comelineſs. So far a particular Chriſtian, though we ſee ſome particular failings in him, and ſuch as may juſtify the ſeparation of him from a Church, as a ſuſpected Leper, yet we ought to take heed of looking upon him with too cenſorious an Eye, to reſtore him in the Spirit of meekneſs, leſt we alſo be tempted.
2. We ought not to look upon them with a glad, and ſatisfied Eye. It is inhumane to rejoice in the afflictions of any, but irreligious to rejoice in the afflictions of any belonging to God. This was the ſin of the Edomites, for which God ſo ſeverely threatned them by Obadiah, v. 12. of his Prophecy; Thou ſhouldſt not have looked on in the day of thy Brother, in the day that he became a ſtranger, neither ſhouldeſt thou have rejoyced over the Children of Judah, and to the ſame purpoſe, Ezek. 35. 15. As thou didſt rejoice at the inheritance of the Houſe of Iſrael, becauſe it was deſolate, ſo will I do unto thee, thou ſhalt be deſolate, and v. 14. When the whole Earth rejoyceth, I will make thee deſolate. I fear there is too much of this ill humour in the world, ſuch an hatred to thoſe that fear God, and thoſe Churches which walk moſt ſtrictly up to the rule of the Goſpel, as produceth a joy and rejoycing, when we hear that any evil betideth them. We ought to be very careful of our ſelves, as to this, this is very far from weeping with thoſe that weep; but much leſs ought we to be glad, and rejoice in the ſinful falls of profeſſors, and miſcarriages of ſuch as have had a repute for religion and godlineſs. Nothing is more againſt Piety and Charity. The honour, and glory of God is as much concerned in the ſins of others, as it is in our own ſins, and we ought no more to glory in the ſhame of others, then in our own ſhame. There is a double rejoycing in the ſins of others. The firſt is a rejoycing of wantonneſs, when men out of a meer idle wanton humor can pleaſe themſelves, and others with diſcourſes of Mens and Womens failings. The ſecond is a rejoycing of envy, and malice, when men envy good men their honour, and repute in the world, and therefore watch for their halting (as Jeremiah 20. v. 10.) and rejoice when they are fallen. All rejo…cing in iniquity, all looking upon others to that end, or of which, that is an effect, is highly ſinful, as being againſt Piety, a rejoycing in Gods diſhonour, and againſt Charity, 1 Cor. 13. 6, a rejoycing in an evil befallen to thy Brother. Take heed therefore of this looking upon the Spouſe, and this is too too frequent, and no more then hath always been in the world, which alwaies lay in wickedneſs, and from Abels time was alwaies filled with malice againſt them that loved and feared God, David deprecates it, Pſal 35. 19. Let not thoſe that are mine Enemies wrongfully rejoice over me, neither let them wink with the Eye that hate me without a cauſe. v. 21. They opened their mouth wide againſt me, and ſaid, Aha, Aha, our Eye hath ſeen it. And David prayeth bitterly again… ſuch a generation; L…t them be deſolate for a reward of their ſhame, that ſay unto me Aha, Aha; and ſo again, Pſal. 70. v. 3. Ham rejoyced in his Fathers nakedneſs, how dreadfully did the Lord revenge it upon him and his Poſterity, according to the prophetical Curſe of his Father? G…n. 9. 25, 26. I have, not without trembling, ſeen People make ſport at the natural defects of Perſons, ſo reproaching God in his works of nature, and providence, whereas they ought rather to bleſs God upon ſuch ſights, who might have made them like unto ſuch imperfect Creatures. Not without more trembling ſometimes ſeen, and heard men rejoice, and make themſelves ſport with the moral defects, and profancneſs of others, their Oaths, and Curſes, and Drunkenneſs, and ribauldry, whereas they ought rather to mourn for the diſhonour of God, and that ſuch things might be taken away from perſons who call themſelves Chriſtians; it argues a very corrupt Soul to rejoyce in the ſins of any, but to be pleaſed to rejoice, and be glad at the ſtumblings, and falls of Perſons that make a profeſſion of Godlineſs, is yet more ſinful, becauſe God by ſuch ſins hath more diſhonour, and ſuch rejoycing can proceed from no other root, but that of hatred to God, and envy and malice. Thirdly,
3. We ought not to look upon the Spouſe, becauſe ſhe is black, with a ſcornful and deſpiſing Eye. The Pſalmiſt complaineth, Pſal. 123. v. 4. Our Soul is exceedingly filled with the ſcorning of thoſe that are at eaſe, and with the contempt of the proud, And Pſal. 79. 4. We are become a reproach to our Neighbours, a ſcorn and deriſion to thoſe who are round about us. So Pſal. 44. 14. Thou makeſt us a reproach to our Neighbours, a ſcorn and a deriſion to thoſe that are round about us. The occaſion of ſcorn is blackneſ…, either cauſed through affliction, or through temptations, and fallings by the prevalence of corruptions. Job complained, Job 16. 20. That his friends ſcorned him, while his Eyes poured out tears unto God, The Church in her blackneſs was thus deſpiſed, Lam. 1. 8. ſo was Chriſt himſelf, Iſ. 53. 3. But how far is this from the duty of Chriſtians? where is the ſcorners Brotherly love and compaſſion? how doth he forget that himſelf alſo is in the body, and may be tempted? Affliction is what may befall the beſt of men, and who can ſcorn and deſpiſe a Chriſtian fallen through infirmity, and temptation, that conſiders how David and Peter fell, and that himſelf ſtandeth by Grace, and that the reaſon of his ſtanding, is becauſe God keepeth off from him the like temptations that others meet with?
4. It is our duty not ſo to look upon the Spouſe in the day of her blackneſs, as becauſe of it to be ſcared from her company, to ſhun, and avoid her, and to withdraw our ſelves from her, either from adviſing, and counſelling her in order to her cleanſing, or doing what in us lieth in order to it. Solomon ſaith, A friend loveth at all times, and a Brother is born for adverſity. If there were no obligation upon us from any religious bond, or relation, yet our participation of the ſame common humane nature ought to oblige us to pity, counſel, adviſe, and what we can to help Perſons in diſtreſs; but Religion lays yet an higher tie upon us, as it obligeth more ſpecially to love the Church, and to love the Brethren, and to be Friends to thoſe that are Chriſts Friends; now a Friend loveth at all times. Our Saviour in the Parable of him that fell amongſt Thieves, Luke 20. 31. determines him no Neighbour, that ſeeing the man ſtripped of his rayment, and wounded, and half dead, came and only looked on him, and paſſed on the other ſide; much leſs can ſuch a one call himſelf a friend. God by Obadiah tells the Edomites, v. 11. of their ſtanding on the other ſide, when the ſtrangers carried the Jews away into captivity. Nor are we only obliged to this in caſe of the Spouſes blackneſs through affliction, but through ſin alſo, and corruption, and that both in the caſe of the particular Chriſtian, and of the Church of God; let me a little inlarge upon this becauſe I fear there is too much failing of Chriſtians upon this account.
1. In the caſe of the particular Chriſtian. It is true there may be ſuch faileurs of particular perſons as may oblige conſcientious Chriſtians to ſhun an intimacy with them; I have written to you, ſaith the Apoſtle, 1. Cor 5. 11. not to keep company, if any man be called a Brother, be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner, with ſuch a one no not to Eat…; 2. Theſſal. 3. 14. If any man obey not our Word by this Epiſtle, note that man, and have no company with him, that he may be aſhamed. But obſerve the next words, yet count him not as an Enemy, but admoniſh him as a Brother. I ought not wholly to withdraw my ſelf from that man who may have ſo fallen, as it may be my ſin to have an intimacy of fellowſhip and communion with him: I ought not to count him as an Enemy, whom yet I may not make my intimate, and boſom friend, but what I can do, by counſel and advice, by reproofs and admonitions in order to his recovery, I am bound not to neglect ſo as I ought not wholly to withdraw my ſelf from him.
2. In the caſe of a Church, black through corruption, the admiſſion of undue mixtures of members, of erroneous doctrine, Sup…rſtitious rites, &c. it is undoubtedly our duty not to defile our ſelves by communion with her in thoſe things wherein her blackneſs appeareth. But it is alſo our duty not ſo to withdraw from it, as to lend it none of our help; There is indeed a time when God ſaith of a Church, Wherefore come out from amongſt them, and be you ſeparate ſaith the Lord, and touch not the unclean thing, and I will receive you, and will be a father unto you, and yo… ſhall be my Sons and daughters, ſaith the Lord God Almighty. God ſaid ſo to the Jews when Jeroboam ſet up the Calves at Dan and Bethel. The honeſt Prieſts and Levites reſorted to Judah out of all their coaſts, leaving their ſuburbs, and poſſeſſions, and after them out of all the tribes of Iſrael, ſuch as ſet their hearts to ſeek the Lord God of Iſrael, came to Hieruſalem to Sacrifice to the Lord God of their Fathers, 2. Chron. 11. 16. But where God hath not ſaid to a People, you are not my People, where Idolatry is not crept into the Worſhip of a Church, nor ſuch errors in Doctrine, as deſtroy the foundations of faith and repentance, tho it may be the duty of Chriſtians, not to be ſo blind as not to ſee manifeſt errors and corruptions, and to mourn for them, yet it is alſo their duty not ſo to look upon them, as wholly to ſhun communion with ſuch a Church, ſo far as Chriſt owns it and to put themſelves out of the obligations of charity and brotherly Love, or to think themſelves diſcharged from ſuch obligations; all the diſeaſes, and wounds of Churches are not incurable, and we ought ſo far as we can to attend, and indeavour the cure of them. It is indeed a ſad caſe, when a Church is ſo far corrupted as to its officers and members, as a Chriſtian can ſee no hope of a reduction of it to the divine rule, but certainly a great deal of waiting and patience in this caſe is our duty, tho that a Chriſtian can be obliged all the days of his life, to keep in the communion of a Church, in which he cannot injoy all the Ordinances of the Goſpel according to the will of Chriſt is more then I know. But it is one thing to Satisfy our own conſciences, as to the purity of acts of Worſhip, and communion, another thing wholly to reject, caſt off, and condemn ſuch Churches in which we cannot ſee ſuch a purity. It is apparent, that in and after our Saviours time, the Church of the Jews had wofull mixtures, and were corrupted both in Doctrine and in Worſhip and in diſcipline, indeed little in it was right. The whole Ceremonial Worſhip was aboliſhed by the death of Chriſt. He pulled down that partition wall betwixt the Gentiles and the Jews, and aboliſhed the law contained in Ordinances; yet obſerve the Apoſtles practice, tho they kept their private meetings of the Chriſtians, yet they alſo went into the Temple and into the Synagogues; and Acts 19. v. 8. When Paul came to Epheſus, he went into the Jewiſh Synagogues and ſpake there for 3 Months, diſputing and perſwading, the things belonging to the Kingdom of God. But when diverſe were hardned, and believed not, but ſpake evil of that way before the multitude, then indeed he departed from them, and ſeparated the diſciples, diſputing daily in the School of one Tyrannus. If the foundation Doctrines of the Goſpel be any where denied or blaſphemed, the ways of God reproached in any Church, and thoſe that walk in them, reviled, and perſecuted, or Idolatry admitted, ſet up and encouraged; in all theſe caſes, we may preſume Chriſt hath forſaken a Church, & we may go after him. In other caſes we ought only ſo far to look upon her, becauſe ſhe is black, as not to colly and defile our ſelves by any communion with her, in what things in her are irregular, andout of order, being ſo far Separate as not to touch the uncleanthing.
5. Fifthly. We ſhould not look upon the Spouſes blackneſs ſo as to be moved thereby either to think or ſpeak ill of Religion, or the good ways of God, or to depart our ſelves from them. I know of no Religion whoſe principles teach debauchery. Much leſs doth that which is pure, and undefiled before God. We muſt therefore carefully diſtinguiſh betwixt the Vices, and faileurs of Perſons, and the faults of principles and the way of Religion. So as it is a moſt unrighteous thing for any Perſon to entertain ill thoughts of Religion or to ſpeak Evil of it for the errors failings, or miſcarriages of thoſe who profeſs it. Yet how ordinary a thing is this in the world! how common is the unreaſonable clamour of ſuch as hate God—Crimine ab uno, Diſce omnes; They are all alike. You ſee what their religion teacheth them. Indeed upon the account of this, it is that the ſins of Profeſſors are ſo hainous. When God by the Prophet had let David know he had pardoned his ſins, yet he threatens him with a ſevere puniſhment becauſe he had given occaſion to the Enemies of God to blaſpheme, Saint Paul writes to the Theſſalonians, 1. Th…ſſal. 3. 3. That none ſhould be moved by his afflicti ons, for God had appointed him, his Church, his People thereunto. I would ſpeak to you for one thing more. That none ſhould be Scandalized and offended at the wayes of God for the breakings out of corruptions, in particular Perſons owning and profeſſing Religion, for there never were any ſo white but they had ſome black Spots.
6. Laſtly. We ought leaſt of all to look upon the Spouſes blackneſs, ſo as to be coll…ed by it to copy it out for our practice, or plead it in juſtifi…ation of our ſelves. The uſe we ſhould make of the failings and ſins of profeſſors ſhould be, that while we ſtand, we ſhould take heed leſt we fall. The failings of Chriſtians ought to be for our caution, not for our imitation. And to this end Chriſtians ſhould not only conſider David, ſins, but Davids puniſhment alſo, his broken bones, his watering his couch with tears, the ſword never departing from his houſe, the difficulty he expreſſeth in his penitential Pſalms to recover the ſenſe of Gods Love, his hard work of repentance and they will ſee little incouragement to ſin after Davids copy. Nor yet after Peters if they conſider how bitterly he wept after his fall, before he recovered the kind look of his Maſter. This is enough to have ſpoken Doctrinally, as to this point indeed the whole diſcourſehath been practicall I may therefore be very ſhort in the application.
Uſe. 1.In the firſt place I deſire from this diſcourſe that we may all obſerve both the Excellency of the Divine rule, and the crookedneſs of the heart of man. How much ſin is committed in the World? How many indecencies may be obſerved in the converſations of men, of Chriſtians, from their undue looking upon the Spouſe of Chriſt becauſe ſhe is black? What a comely ſociety would the ſociety of Chriſtians be, would they bear one anothers burdens, and every one have a fellow feeling of each others miſeries, and afflictions? And would look no further on the blackneſs of Profeſſors, then to inform, and direct them how to apply themſelves to God on their behalf, or to them, or any others any way in order to their help and cure; if Chriſtians would not look upon the Church or each other in afflictions or under any lapſes, with a cenſorious Eye to condemn one another, but with a charitable Eye hoping the beſt and helping towards it. Not with a glad and rejoycing Eye, but with a mourning and weeping Eye, being grieved for the afflictions each of other and much more grieved, for the breaking out of one anothers luſts and corruptions. Not with a Scornfull Eye, but with an humble Eye, pitying one another under the hand of God upon them, or bewailing the frailty and infirmity of humane nature Not ſhunning and avoiding one anothers Societeis, but keeping to the Divine Rule, ſo far keeping company with the worſt of our brethren, as our company may ſerve them for any good, to their ſouls, I ſay were it poſſible to reduce the whole ſociety of Chriſtians to this order, how beautifull a ſociety would it be? This is our rule, if any walk not up to it, let not religion ſuffer for their paſſions and uncharitable behaviour.
But ah! how many fall under a ſevere reproof, if what you have heard in this diſcourſe be ture, and the duty of all ſuch as profeſs themſelves to be the diſciples of Chriſt. How many cenſorious Chriſtians and raſh judgers have we, that will not conſider that the fineſt gold muſt have ſome grains of allowance how many that will undertake to determine the ſtate of Souls from external providences that happen to them, and from particular acts and miſcarriages. How glad are a great many in the world when they can but hear a report of the failings of Perſons owning Religion? That ſay report, and we will report it and watch for their haltings, ſaying peradventure he will be enticed. How many that ſit in the ſeat of the ſcornful; deſpiſing one another for their afflictions, becauſe themſelves are at eaſe. How many of Gods People may repeat thoſe words of the Pſalmiſt, Pſal. 123. 4. Our Soul is exceedingly filled with the ſcornings of thoſe that are at eaſe, and with the contempt of the proud. How little tenderneſs is to be found amongſt Chriſtians, towards lapſed brethren, how little care to reſtore ſuch as are overtaken with faults in the Spirit of meekneſs? Is this not to look upon the Spouſe becauſe ſhe is black. How ready are Chriſtians to ſhake off all fellowſhip and communion with Churches and particular Chriſtians for ſome partial blackneſs? And how ready are others for the failings of profeſſors to reproach even Religion it ſelf, and to take up prejudices againſt the right ways of God? How ready are others to copy out the ſinfull miſcarriages of Chriſtians, and to juſtify themſelves from them. Certainly theſe things ought not to be. Oh that all you who are Daughters of Hieruſalem, who profeſs to Religion, as you do not come behind in many other things that are good, ſo that you would not come behind in this: The many errors of Chriſtians in this one piece of duty, the due and right behaviour of themſelves towards Churches, and particular Souls. Let us know that it is a great piece of Chriſtians perfection, that whereunto the moſt have not as yet attained; remember, it is a great piece of your duty to be preſſing after it. I ſhall but mind you of three things which if they will not prevail with you I know not what to add.
1. The concern in it of the glory of God. In the obedience of his will, for it is what he hath (as I have ſhewed you) commanded, the winning of Souls: Which may be more eſtranged, and alienated from God, by an undue behaviour, and much reduced by a juſt and Chriſtian behaviour, and the upholding the credit, and reputation of religion, and godlineſs.
2. Secondly. The concern of your brothers good is not little; by this thou ſhalt ſhew that brotherly Love which is ſo commended in the Goſpel; how canſt thou ſay thou loveſt thy Brother▪ whiles thou watcheſt for his halting, and art glad, and rejoiceſt when thou ſee… him fallen, that ſcorneſt and deſpiſeſt him becauſe he is low, and mean, and afflicted, or becauſe thou obſerveſt his foot to have ſlipped. Where is thy pity? Where is thy compaſſion in the caſe.
3. Finally, thy own concern is not ſmall in the caſe. Upon this argument the Apoſtle to the Hebrews perſwadeth a remembring of ſuch as are in bonds, and adverſity. Heb. 13. 3 conſidering that we alſo are in the body. And upon this argument he alſo perſwadeth tenderneſs to perſons black through faults, Gal. 6. 2. conſidering thy ſelf leſt thou alſo be tempted. What man is there that may not be afflicted and toſſed with tempeſts as much as any others are? What man is there that may not be overpowered at ſome time or other by his corruptions, or Satans temptations? Now obſerve that of our Saviour, Luke 6. 37, 38. Judge not, and you ſhall not be judged, condemn not and you ſhall not be condemned—For with the ſame meaſure that you meet withal, it ſhall be meaſured to you again. In theſe caſes the Law of Nature holdeth, which Chriſt hath alſo Ganonized in his Goſpel. Whatſoever you would that others ſhould do to you, do you the ſame to them.