The Intercourses of Divine Love Betwixt Christ and His Church

Sermon XXXV.

I Come now to the second part of the Proposition I raised from these words, I had no more time in my last discourse then to handle the former.

Prop. There are times, when Christians are bound to own their graces, and to declare what God hath done for their Souls.

There are such times, when good Christians must not only say they are Black, but also own that they are Comely. That this is a duty, appeareth from the practice of the Servants of God in holy Writ. Psal. 66. 16. Come and hear all ye that fear God, and I will declare what he hath done for my Soul. And indeed what are most of the Psalms of David but declarations of this nature, to say nothing of Paul's speeches before Festus and Agrippa, &c. But whatsoever I intended for the proof of it, I shall bring under the explication, applying it to the particular cases. The Question is,

Qu. When, and in what cases, are Christians concerned, to own, acknowledge, and declare unto others their grace, and what God hath done for their Souls.

As I said of the other piece of a Christians duty, so I shall say of this. It is their duty 1. To own and acknowledge it to God; 2. To the Church of God; 3. To the Men of the World sometimes.

1. To God. This is their unquestionable duty at all times, and you shall find it the frequent practice of the Servants of God in Scripture. If we have any Comeliness, it is Christ's Comliness put upon us, and it is but reasonable that God should have the acknowledgment of it to his Honor and Glory. But of this there is no question, neither is this the acknowledgment of the Text, she is here speaking not unto God, but to the Daughters of Jerusalem. It is our duty also in some cases to own our Comeliness through grace unto men.

2. To the Church of Christ, and to particular Christians. 1. To the Church, and that in two cases. 1. Upon our Admission into it. 2. Upon our Re-admission, and restoring to the Privileges of it. We find in the first Plantation of Churches of the Gospel, there was ordinarily such a confession and acknowledgment. It is said Mat. 3. That those who were Baptized of John were Baptized in Jordan, confessing their Sins, Matth. 3. 6. After Christ's Ascension into Heaven, we read of the three thousand Souls, added to the Church, that they were first pricked at the Heart, and said to Peter and to the rest of the Apostles, Men and Brethren, what shall we do? and in Acts 8. 36. when the Eunuch said to Philip, Here is Water, what doth hinder me to be baptized? Philip answereth, if thou believest with all thine heart thou mayest, and he answered, and said, I believe that Jesus Christ is the Son of God. In those first admissions into the Gospel Church, it is plain, that Confession of Sin, and Profession of a Faith in Christ, were required as necessary, and previous to Baptism, by which Persons were admitted into a fellowship with the Church of God. But altho the first admission into Gospel Churches were only of Grown Persons, able to make Confessions of their Sins, and a Profession of their faith in Christ, which were always done upon such admissions: yet the Children of such persons so Baptized have been always taken to be within the Covenant and so Members of the Church also, but whether complete Members or no, hath been a question, and indeed generally denied, and something further required of them before they have been taken into a full Communion with the Church in the Ordinance of the Supper. For that being an Ordinance of the Gospel, which is a Seal of the Righteousness of Faith (as was said of Circumcision with reference to Abraham, Rom. 4. 11.) It is but reasonable to conclude that none have a right unto it but such as are made Partakers of that Righteousness of Faith, those that by an eye of Faith can discern the Lord's Body, by an hand of Faith lay hold upon Christ under those sensible signs, and representations, and that by Faith can Eat the Flesh and Drink the Blood of the Lord Jesus Christ, while with the Mouths of their Bodies they Eat the Bread and Drink the Wine. Hence the Apostle commands us to examine ourselves and so to Eat of that Bread, and Drink of that Cup, and telleth us that whoso Earteth the Flesh and Drinketh the Blood of the Lord unworthily, Eateth and Drinketh Judgment unto himself: and hence it is that some evidence both of Knowledge, and Regeneration is judged necessary to such as have a full Communion in this Ordinance with the Church of Christ. The best evidence whereof is undoubtedly an holy conversation; That a verbal declaration in this case is absolutely necessary, I cannot say, which may be made in hypocrisy, and it made signifies nothing, if not confirmed by an holy Life; where it can be made in truth, and with freedom of Spirit it is doubtless exceeding satisfactory, both to the Ministers of Christ, who are Stewards of the Ministries of God, of whom it is required that they should be faithful, (distributing their Masters goods according to their Masters order) and to the Members of the Church with which they are joined. But I by no means think that it ought to be insisted on, as to many Christians who may be under fears, and doubts, and despondencies, but evidence the change of their hearts by a holiness of life. Thus far I have a little digressed to give you my judgment in this point. By which you may se how little the difference in this case is betwixt Brethren, would they calmly listen to hear and to understand one another and not judge each other not heard.

2. Upon our re-admission, or restoring to the Church of God. The judicial separation of Scandalous persons from the Church, is a sufficient evidence, that no persons unholy in their lives ought to be admitted into a communion with it, and that they are no more then presumptive members of it, or if you will, visible members, that is, such as in outward appearance are so, but when by any open action, they discover the contrary, they ought to be separated from it, and not restored without repentance, of which repentance indeed, (it being the change of the heart) we are no infallible judges, having no rule of judgment, but being forced to trust to the sincerity of Profession, joined with a visibly reformed Conversation. The Church of Christ in all ages, so far as we may trust any account we have had of it, hath required both. 1. A verbal declaration, of what God hath done for the offending party, working in him or her a Godly shame and sorrow, and besides this the evidence of a reformed life, to which purpose, there was a great severity used in the Primitive Church, in case of persons lapsed before they would again receive them into a full communion with them, they would in the case of some Sins have the evidence of a changed heart, from a reformed Life. For 3, 5, 7, 10, 20. Years according to the degree of the Scandal and Offence. Indeed in latter Ages, as Popery prevailed upon the World, this discipline degenerated into a strange formality of auricular Confession, setting penances, and a present absolution without anything more then a perfunctory verbal confession. But from the beginning it was not so, neither ought to be so now. When any person, by any apostasy or lapse▪ declareth, (so far as the Church can judge) either that at first he was no true member of the Church, (however by an error admitted to it) or that at least the Church hath no reason to judge otherwise so as he be separated from its Communion, he ought not to be restored without such an evidence as may satisfy the Church, that he is one fit to be in full Communion with it, and this evidence can be no other way, then by a verbal declaration, or by an holy and reformed conversation. I think it ought to be by both. Thus, St Paul in the case of the incestuous Person, whom he had ordered to be cast out of the Church, 1 Cor. 5. ordereth the restoring of him, but not till he had evidenced his sorrow, and that to such a degree, as St. Paul was afraid he should be swallowed up with over much sorrow. 2 Cor. 2, 7. & v. 11. Lest Satan should get an advantage. These are the two cases in which I conceive Christians ought to make no difficulty to acknowledge their Spiritual Comeliness to the Church of God, of which they are Members. I have been a little larger in speaking to them, in regard of the questions which have arisen in these times, that I might tell you my judgment as to them, and do what in me lies to the healing of breaches amongst Brethren, with reference to them, that if possible we might rightly understand one another, and recover the Unity of the Spirit in the bond of Peace.

But besides this more open acknowledgment of what God hath done for us, in order to our more comfortable Communion with the Church of Christ, & participation of all Ordinances of the Gospel with them: I do conceive there are also some cases wherein such a Declaration, or owning of what God hath done for us, to particular Christians is our duty: and that,

1. In case of some particular Scandal. Suppose a Christian hath taken some particular offense, at some Scandalous actions or behavior of mine, before God wrought a change in my Heart or afterward, and can hardly be satisfied that I am now a disciple, but is afraid of fellowship and communion with me in this case, it is doubtless my duty if I know of it, to satisfy him, by declaring to him, what God hath since that time done for my Soul. Thus you read of Paul, Acts 9. 26. Paul you know was a Persecutor, in the beginning of that Chapter, you read of his Fury against the Christians, when he came to Jerusalem v. 26. he essaied to join himself to the Disciples, but, they were all afraid of him, and believed not that he was a Disciple, v. 27. Barnabas took him, and brought him to the Apostles, and declared how he had seen the Lord in the way, and how he had spoken to him. Paul had declared it to Barnabas, and doubtless (though it be not recorded) made a following Declaration himself. Certainly of this there can be no doubt what ever the Scandal be.

But Secondly, Certainly it is our duty so often, and in any case, as and where we can probably judge that such a Declaration may conduce to the Glory of God, or to the good of other Souls, either in bringing them to God, or exciting them to bless God on our behalf, or to trust in God and in Christ by our example. The relating, declaring, and telling abroad God's Wondrous Works is one way by which we Praise and Glorify God, as appears in all the Thanksgivings, and Songs of Praise, which we find in holy Writ, now certainly the Declaration of God's wonderful Works in the Soul is of a high, and great concern to the Glory of God, as his wonderful works of common Providence in the World, and ought no more to be concealed, nor shall we find in holy Writ that they were. Come (saith David) and I will tell you what God hath done for my Soul, Psal. 66. 16, 17. I cried unto him with my mouth, and he was extolled with my tongue. And possibly you shall find the book of Psalms as full of expressions of this, as any other nature. How free in this case is Paul? I live (saith he) yet not I, but Christ liveth in me, and the Life which I now live in the flesh, I live by the faith of the Son of God, 1. Cor. 15. 9, 10. I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God. But by the grace of God, I am what I am, and his grace which was bestowed on me was not in vain, But I labored more abundantly then they all, yet not I, but the grace of God which was with me. So, Tim. 1. 13. Who was before a Blasphemer a persecutor, injurious. But I obtained mercy— v. 14. And the grace of our Lord Jesus Christ, was exceeding abundant by saith in Lovewhich is in Christ Jesus. So in many other texts.

3. Lastly, There is a time when a Christian will be obliged to acknowledge his grace, and Spiritual comeliness before the men of the World. That is, when the World scandalizeth his profession. This Interpreters judge was the case here, the daughters of Jerusalem reproached the Spouse for her blackness. Thus Saint Paul, then whom none ever spake in a more vilifying dialect then himself of himself, yet at other times he magnified his Office, 2 Cor. 12. 11. I am (saith he) become a fool in glorying, you have compelled me, for I ought to have been commended by you, for in nothing am I behind the chiefest of the Apostles, though I be nothing, Truly the signs of an Apostle were wrought amongst you in all patience in signs, and wonders, and mighty deeds. So 2 Cor. 11. 25. For I suppose I was not a whit behind the chiesest of the Apostles, but though I be rude in Speech, yet not in knowledge, but we have been thoroughly made manifest first amongst you in all things. When the Corinthians sought a proof of Christ in him, 2 Cor. 13. 3. he tells them v. 4. For we are also weak in him, but we shall live with him, by the power of God towards you, v. 6. I trust you shall know that we are no reprobates.

From this discourse may easily be gathered the reasonableness of this duty. There are four things that call to us for it, and make it our duty.

1. The first is the honor and glory of God. This is the great end of all our actions, for this cause we were born, for this cause we came into the World, I have before told you, that we have no other way to glorify God but by the predication, or speaking of his greatness, or goodness, or some other of his attributes, and by our holy life and conversation in obedience to his will: Now of all God's attributes, there is none wherein he more delighteth then in showing mercy, and whoso tells of God's acts of grace doth eminently glorify God, for the riches of his grace and goodness, are discovered in Christ, and as in his giving of Christ for poor lost sinners, so in the application of that purchased redemption to the Souls of his poor creatures. Bless the Lord! O my Soul (saith David) Psal. 103. v. 1, 2, 3. and all that is within me bless his holy name. Blessthe Lord, O my Soul, & forget not all his benefits, who forgiveth all thy iniquities & healeth all thy diseases.

2. The Second reason is the good of our Brother. Next our immediate magnifying and glorifying of God there is nothing more our duty, then the consulting the good of our Brethren, and he is highly serviceable to God, who is any way serviceable to the Souls of others, either in winning them to God, or advantaging them in their walking with God. The Souls of Christians have often great advantages by hearing what God hath done for the Souls of others in their circumstances. It encourageth them to make their applications to God, to hope, and trust in his mercy to wait until he will be pleased in like manner to be gracious to them. David Psal. 69. 32. makes this as an argument, with which he pleadeth with God for mercy for his Soul. He promiseth first, v. 30. That he would praise the Lord with a song and magnify him with thanksgiving. then he addeth v. 32. The humble shall see this, and be gladand your hearts shall live that seek God, for the Lord heareth the poor, and despiseth not his Prisoners. By the humble is to be understood (as in many other Texts of Scripture) Persons in low, mean and afflicted conditions. It much conduceth to the raising up of the Spirits of a man, under torments of bodily pain and affliction, if one comes and tells him, I was in the same condition, and had the same pain, yet I by such and such applications recovered, and it is of no less usefulness, to one of a poor, and broken Spirit, for one to come to him, under his doubts and fears, and despondency because of the guilt of sin, when another Christian comes to him, and tells him, I also was a blasphemer, a drunkard, an injurious Person, yet I obtained mercy. I bless God my doubts are resolved, my fears scattered, and I am enabled through grace to hope in the free gerace and mercy of God through the Lord Jesus Christ. Wher now such an opportunity as this is (which is not very frequent) there the good of our Brother calls to us for such a declaration, what God hath done for our Souls.

3. A third reason is the duty of a Christian so far as he may to avoid Scandal and Offence. Offences and mutual dissatisfactions one in another, destroy all the freedom, and sweetness of Christians communion each with other, and it is our duty so to walk as to give no offense, to Jews or Gentiles, much less to the Church of God 2. Cor 20. 32. There are two ways by which offense is given.

1. By doing some actions as to which we are at a perfect liberty by which we cause our Brother to sin against God: As to these the Apostle cautioneth Christians very largely both in his Epistle to the Romans and to the Corinthians: But these kind of offenses are not obviated by Christians declarations of what God hath done for their Souls, as to the influences of saving grace: but rather by the declaration of his knowledge, and forbearing such actions, as he hath a liberty to, but no necessity that presseth him to the doing of them, at least till his Brother be Satisfyed in the lawfulness of them.

2. By some Scandalous actions; these indeed are Scandala data, Scandals that are given and such sores as a Christian ought by all means in his power to endeavor healing of, and whether such things have been done before, or after a change wrought in our hearts, it is our duty to do what in us lieth to remove the Scandal of them, which I know not how it can at first be done, without some declaration to the party, or Church offended, what God hath done for us, what a change he hath wrought in us, until by a contrary conversation (which is a work of time & the best evidence) we can make it more really to appear to them.

4. Lastly. The Credit of our professions sometimes calls to us for it; and this is the reason of the performance of this duty with reference to the men of the World, who seek all advantages to reproach the good and right ways of the Lord. But this is enough to have spoken doctrinally upon this argument.

From hence (in the first place) we may observe. That a Child of God may know that he, or she is comely. Indeed this is not the lot of every Child of God, at all times, and for them that do know it, there are degrees of their knowledge. Some have a more, some a less certain knowledge, but I say a good Christian may know it. The Papists indeed make all a Christians faith to be languid, and uncertain, but Paul was persuaded, that nothing should separate him from the Love of God. The Spouse knew she was sick of Love, and here, that altho she was black, yet she was also comely, though as the tents of Kedar, yet as the Curtains of Solomon also. Peter knew that he loved his Master, so as he durst appeal to him, and say. Thou that knowest all things knowest that I Love thee; and St. John giving us rules how we might know that we are translated from death to Life, supposed that it might be known, and if it had not been possible surely Peter would not have quickened us to the use of all diligence to make our calling and election sure. That every good Christian doth not certainly know his Spiritual Estate, is unquestionable; That he who doth know it this day, may fall into doubts and fears concerning it, is also certain: But it is as plain in Scripture, that a Christian may walk in the sense and view of his own sincerity, and uprightness, he may know it by the more special influence of the holy Spirit, which witnesseth with our Spirits, that we are the Children of God, and this is of all other, the most certain and comfortable knowledge. He may also know it, by the more ordinary influence of the Spirit of grace, supporting the Soul, in the view of its own habits of grace. And certainly a good Christian is highly concerned to labor after this knowledge, as for the Quiet, Peace and Satisfaction of his own Spirit so for the glory of God, the good of others, and the upholding of ourselves against the calumnies, and reproaches of evil men: How shall a Christian, that is full of fears, and continually doubting, whether God hath done anything for his Soul or no, ever give God the honor and glory of what he hath done for him, and wrought in him. A sad, and dejected Spirit can never walk thankfully and praise God, for what he hath done for him: how shall such a Soul be serviceable to his Brother in distress! The Apostle adviseth working with our hands that we may have something to give to those that need, and tells us, It is more noble to give then to receive; the despondent, doubting Christian is always a receiver he cannot be a giver of advice and counsel, to others, How shall such a Christian bear up against the suggestions of the Devil, or against the reproaches, Scandals, and calumnies of the men of the World: Upon all these and many more accounts, Christians are highly concerned, to look for such evidences as may Satisfy them that altho they have been black, and are black through the frequent renewings of corruption, yet they are comely through grace. If any ask what they should do that they may know, I know no better way, then the studying the perfection of the new creature to perfect holiness in the Lord's fear; for though it be true that we may be deceived in our judgments of the true features of the new creature, yet it is also true that the true testimony of the Spirit, is in concurrence with the witness of our Spirits and where there is a faileur of that Testimony there can be no certainty of the other.

We may learn from hence that it is not the sole work of a Christian to be complaining of himself, and loading himself with accusations, and charges of blackness. Solomon saith, there s a time for all things; A time to weep and a time to laugh a time to mourn, and a time to dance. Eccles. 3. 2. 4. I would have Christians to consider their season. There is a time for him to consider his blackness and to weep for it; And there is also a time for him to own and acknowledge his comeliness. There is a time for him to sit alone, and keep silence and put his mouth in the dust, if so be there may be hope; But he ought also to find a time to lift up his head, to bless God that he lives, though yet it is not he, but the grace of God in him, to acknowledge that by Grace he is what he is, and that the grace of God hath not been bestowed on him in vain. The time for the former, should be the time of his Solitude, chiefly when he sitteth alone before God. Except in some other particular cases which I instanced in while I was handling the former part of this Proposition. God is indeed honored by our humiliations, confessions of sin, shamings of our own Souls: but not so much as by the predication of the riches of his grace. Thankfulness, and rejocing in the Lord, and in his Salvation, are great pieces of duty. The weeping, dejected Christian doth not so much predicate the Lord's glory, nor so much commend the ways of God to men, as the rejoicing, cheerful Christian, provided his rejoicing be not carnal, and sensual, but Spiritual and in the Lord. That is the conversation, which most commendeth God, and his ways, and most inviteth Souls into a walking in them.

Suffer therefore a word of Exhortation and with that I shall shut up this discourse, it must be to a declaration of what God hath done for your Souls. A declaration of it (I mean) where God calleth to you for it. When that is may easily be concluded from my former discourse. It is always your duty unto God, when you are alone in your Closets, 〈…〉 never unseasonable. It is (as you have heard) ofttimes yo •• duty to do it unto men, to the Church of whichyou are Memberts, to particular Christians whoare your Companions, sometimes before the world. Fou r thingsare usually pleaded as hindrances of it. 1. Christians uncertainty. 2. Modesty. 3. Pride. 4. Novelty of such a practice. 1. I will endeavor to show you the vanity of these pleas in bar to this duty. 2. I shall give you some directions in order to the performance of it, with which I shall conclude this discourse.

1. The first plea is Christians own incertainty, and this is indeed a great plea, for no man ought to boast beyond his line, or to arrogate that to himself, which he doth not find in himself, we ought therefore to labor to bring our Souls to a certainty, and the doubting Christian hath this advantage, that the greatest certainty is that which followeth doubting but though it may be thou hast not an infallible certainty, yet possibly thou hast a moral certainty, though not a certainty free from all doubts, and fears, yet not encumbered with strong doubts, and tormenting fears, though not an assurance, yet a good hope through grace, yea, such an hope as shall not make ashamed. Thou mayest declare how it is with thy Soul, though thou canst not declare what is not in thy Soul. I am not pressing any Christian to arrogate to himself, what there is no ground for, but only to own in himself, what God hath wrought in him, and for him. Fears, and doubts, though they always argue a weakness in faith, yet they ordinarily argue a truth of grace, and faith, it may be, because of thy clouds, and doubts, thou canst see no beauty and comeliness in thyself, yet others may see a great beauty and comeliness in thee.

2. A second plea is Modesty, a virtue which excellently becometh the Children of God, who are called Virgins. It is the duty of the Children of God, not to think of themselves above what they ought to think, it is pity that so comely an habit should be turned into sin, and that Christians under pretence of avoiding Pride, and Ostentation, should run upon another Rock, and neglect a duty of so much tendency as I have shown this to be, to the glory of God, and the good of others. Let me therefore examine this a little strictly. Pride (saith the Philosopher) is a vice by which we judge ourselves worthy of more honor then indeed we are, and slight, or despise others who indeed have, or whom at least we judge to have 〈◊〉 of this, or that perfection then we have. The Schoolmen tell us there are three ways by which we may discover this sinful tumor, or swelling in an opinion of ourselves.

1 When we judge those good things to be from ourselves, which we indeed have but from above.

2 When we boast ourselves to have some good, or some measures of good, and perfection which we have not.

3 When we slight, and despise others whom we judge to come short of our perfections. They likewise prescribe a threefold remedy for this distemper. 1. The consideration of our native weakness and infirmity. 2. The consideration of the infinite greatness, and perfection of God. 3. The consideration of our own gifts and graces, in the shortness, and imperfections of them. In short therefore, there is no need to fear the discovery of any Pride in the acknowledgment of what God hath done for us, provided,

1. That we do not play the Hypocrites, boasting beyond our line, of what we never experienced, what God never wrought in us. The proud man arrogateth more to himself, then doth belong unto him.

2. Provided, that thou doest entitle God to all that thou hast of good in thee. It is truly said by the Schoolmen. Cum aliquis aestimate bonum quod habet ab alio, ac si haberet a seipso, fertur per consequence appetitus ejus supra modum in propriam excellentiam: That is; If a man judgeth that, that good which he hath from another, proceedeth from himself, his desire is immoderately carried out after his own excellency, and this is Pride. They are therefore highly concerned to look to themselves as to this, that attribute so much to the power of man's will, without any influence of special, and distinguishing grace; you shall observe how careful St. Paul was against this upon all occasions, where he mentioneth his grace. I live (saith he) but yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by faith in the Son of God. I was a Persecutor, a Blasphemer, Injurious, but I obtained mercy, and the grace of the Lord was exceedingly abundant in me, with faith, and love, which is in Christ Jesus. I am the least of the Apostles, not worthy to be called an Apostle— But by the Grace of God I am what I am. It is no pride to acknowledge what God hath given us, and done for us, but to arrogate it to ourselves, as done by our own power, this is pride.

3. Provided (3dly,) That thou dost not despise the day of small things in the Souls of others: Scorning, contemning, and despising those, for whom God hath done, or we think that he hath done less then he hath done for us. This will speak Pride, the proud Soul as he always arrogateth too much to himself, so he always giveth too little to his Brother, and haughtily over-looketh what he hath, so that his Brother always seems low, and vile in his Eyes.

4. Lastly, Provided, That with the acknowledgment of thy perfections, and graces, thou conjoynest an admiration of God's goodness, an acknowledgment of thy unworthiness, and of thy sinful failings, and imperfections. Thus you see the Spouse doth in this Text. I am black (saith she) but comely. So did Paul in the places I before quoted.

3. A third Bar to this is Novelty. This can only be pleaded with reference to our acknowledgments to the Church, or the Officers of it, with respect to our either being admitted into a full communion with it in all Ordinances, or being restored to it after some lapse for the more private practice of it to our Brethren, it is as old as David, as may be seen from Psal. 66. v. 16, 17. As to the former, it was from the beginning certainly thus. None were admitted into the Gospel Church without a profession of repentance, and faith in Christ. None after a lapse or Apostasy was restored to the Church without it. Indeed through the corruption of times, both the one and the other practice, hath degenerated into a mere formality, and now it seemeth new to us. But as it is but a reduction of an Apostolical, and Primitive Practice, so there certainly is nothing more reasonable, both for the comfort of the particular Soul, from whom this declaration is desired, and for the satisfaction of the Minister of Christ, who is but a Steward of the mysteries of Christ, and ought to be faithful, and also for the mutual satisfaction of such as are to be Members of the same Body.

4. But lastly, (whatever is pretended) it is much to be feared that Pride is the true hindrance of this Christian, and Spiritual duty. 1. Either we think it beneath us to discourse of spiritual things, and to acknowledge all to the free grace of God: Or,

2. We think we come short of some perfections which others have attained, and we are ashamed to let others know how short we are. But O that Christians would grow more familiar with spiritual things. We think that it is a piece of Charity if we hear of a Neighbor that is full of pain, or very sick ofsuch adistemper as we have formerly labored under, to goand tell him how we were, what we did, what effect and issue it had, but we find an awkness to relate to fellow Christians, how we lay laboring under the guilt of sin, and perplexities of conscience, and burdens of temptations, and what our applications to God were, and what relief we found from his free grace and mercy. But in the performance of this, as well as other duties, there may be miscarriages. Let me therefore conclude with offering some directions for the better management of this duty. They shall be three.

1. Take heed to the principle moving thee to such actions. That must be love to God (the principle of all religious actions, without which we do nothing acceptably, this is determined by the Apostle, 2 Cor. 13. 1, 2. It is love that is the fulfilling of the law, and indeed we can no otherwise in any point fulfil it. Take heed that self-love be not the principle, if by it thou seekest thy honor and praise; self love only principleth thee, but if thou dost it, that God may have the glory of his Grace, that the Souls of others may be profited, and advantaged. That offenses may be prevented, or removed. That the dirt may be wiped off, which the world throweth upon profession. In these cases the love of God is thy principle.

2. Take heed to the manner of thy doing it. As to that I shall only hint 2 things.

1. See that God hath all the glory. It is lawful for thee to boast of the Grace of God, but you must be sure to boast in the Lord, and in all thy acknowledgments of any spiritual good, thou oughtest to sing with David, Psal 115. 1. Not unot us O Lord, not unto us, but to thy Name be given the Glory, for thy mercy, and for thy truth sake.

2. Do it with all the greatest lowliness, and humility of mind and expression that thou art able, so as nonw may for what thou hast received of grace, think of thee above what he ought to think▪ Paul forbare to speak what he could have spake, after his rapture into the third Heavens, 2 Cor. 12. 6. Lest (as he saith) any should think of me above that which he seeth in me, or that he heareth of me. We are to have a care of the corruptions of others hearts, as well as our own.

3. Look to the simplicity of thy heart in the end of thy action. This will indeed be much regulated from the principle; if the principle be true, the end will be so. A man can do nothing out of a true principle of love to God, but his end will be the honor, and glory of God; if the principle be self-love, the end will be our own honor, praise, and applause, to have the reputation of a religious man in the world, and to appear to be what indeed we are not. Now if thy end be the honor and glory of God, you have heard, that is no other way attainable, but either by the predication of his goodness, or by the doing of his will, either in the doing good to others, or the preventing of scandals and offenses, or upholding the credit, and reputation of Religion, &c. But of all these things I have discoursed more fully before.

Sermon XXXVI.

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 myself; that is, if I alone gave testimony of myself, my testimony is not true. So often in precepts, and exhortations, when thou makest a feast (saith our Savior, 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:

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 show 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 man's 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 Jerusalem 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 quickened 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 ourselves 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 burden, 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, though 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 Savior,) and in respect of God's 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 God's 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 enable 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 endeavor 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 offense, 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 show 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 Savior, 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 practiced 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, though I find it several times tolerated, and during some wicked Princes, reigns practiced amongst them, but not universally, nor so steadily, 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, though 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 threatened 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 rejoiced 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 rejoiceth, I will make thee desolate. I fear there is too much of this ill humor 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 rejoicing, when we hear that any evil betideth them. We ought to be very careful of ourselves, 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 honor, 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 rejoicing in the sins of others. The first is a rejoicing of wantonness, when men out of a mere idle wanton humor can please themselves, and others with discourses of Men's and Womens failings. The second is a rejoicing of envy, and malice, when men envy good men their honor, 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 rejoicing in God's dishonor, and against Charity, 1 Cor. 13. 6, a rejoicing 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 always lay in wickedness, and from Abel's time was always 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 rejoiced 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 dishonor of God, and that such things might be taken away from persons who call themselves Christians; it argues a very corrupt Soul to rejoice 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 dishonor, and such rejoicing 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 Neighbors, a scorn and derision to those who are round about us. So Psal. 44. 14. Thou makest us a reproach to our Neighbors, a scorn and a derision to those that are round about us. The occasion of scorn is blackness • , 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 ourselves from her, either from advising, and counseling 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 human 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 Christ's Friends; now a Friend loveth at all times. Our Savior in the Parable of him that fell amongst Thieves, Luke 20. 31. determines him no Neighbor, that seeing the man stripped of his raiment, 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 enlarge 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 myself 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 myself 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 ourselves 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 Jerusalem 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, though 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 endeavor 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, though that a Christian can be obliged all the days of his life, to keep in the communion of a Church, in which he cannot enjoy 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 Savior's time, the Church of the Jews had woeful 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, though 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 persuading, the things belonging to the Kingdom of God. But when diverse were hardened, 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 anywhere 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 ourselves 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 ourselves 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 heinous. 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 ways 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 ourselves. 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 David's 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 God's Love, his hard work of repentance and they will see little encouragement to sin after David's 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 practical I may therefore be very short in the application.

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 another's burdens, and everyone 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 rejoicing 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 another's 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 human nature Not shunning and avoiding one another's 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 beautiful 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 behavior.

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 God's 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 itself, and to take up prejudices against the right ways of God? How ready are others to copy out the sinful miscarriages of Christians, and to justify themselves from them. Certainly these things ought not to be. Oh that all you who are Daughters of Jerusalem, 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 behavior 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 shown you) commanded, the winning of Souls: Which may be more estranged, and alienated from God, by an undue behavior, and much reduced by a just and Christian behavior, 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 show 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 persuadeth a remembering 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 persuadeth tenderness to persons black through faults, Gal. 6. 2. considering thyself 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 Satan's temptations? Now observe that of our Savior, 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.

Sermon XXXVII.

I am come now to the sixth Proposition I observed from these words, which the Spouse giveth as one reason of her blackness. By the Sun I told you, I understood the scorchings of Afflictions, and Persecutions; hence observed,

That in this life the Spouse of Christ (whether we by it understand the true Church, or the particular believing Soul) is exposed to afflictions, and persecutions which, make her black.

The Proposition asserts the Lot of the People of God in this world, that is to be afflicted, and persecuted, to have the Sun look upon them; this sense I put upon this metaphor, having our Savior my guide, Mat. 13. 6. 21. 2. It showeth the ill effect, or influence which these Persecutions have upon the People of God, sometimes, that is, to make her black, or at least to appear so to human Eyes. In the handling of this Proposition I shall,

1. Shew you, That Afflictions, and Persecutions are usually the lot of the Spouse of Christ while she is in this world.

2. Whence it is, that this is its hard fate to have the Sun to look upon her.

3. What collying, or blackning qualities there are in afflictions, which affect the Spouse.

4. Whence it is, that because of these Afflictions, and Persecutions, the Spouse of Christ is judged sometimes black, when indeed she is not so. Then I shall apply the whole discourse.

Concerning Afflictions in general, I shall speak little, they are the common lot of mankind, nor is the Child of God more exempted from them then another. I shall therefore rather bend my discourse to such kind of afflictions as are the more peculiar afflictions of the Gospel, and affect the Spouse of Christ, and these are those which we call Persecutions; of these our Savior interpreteth, the Sun being up, Mat. 13. 6. v. 21. These are such injuries as are done to the Church and People of God, sor the Words sake, for Righteousness sake, for Christ's sake, which are the several phrases by which these kinds of affliction are expressed, Mat. 13. 21. Mat. 5. v. 10. 1 Pet. 1. 14. Any sufferings undergone of choice, rather then we will defile our conscience with sin. It is true, the Etymology of the word will not give us this sense of it, but verba valent secundum usum. It is the usage of words, that must give us the sense of them, and this you will find is the sense of this term, both in Holy Writ, and all Ecclesiastical usage. Nor doth it alter the case, if men be made sufferers truly upon this account, whether they suffer according to an human law, or not, for if an • umane law would have purged such acts from unrighteousness, and cleansed them from the guilt of Persecution; the Jews had been cleared, who said upon their Crucifying of Christ, we have a law, and by that law he ought to die; and all the Martyrs who have suffered since his time for his names sake (excepting such as had died in Massacres, and by Assassinations had died as fools died, for they generally died in the execution of some laws, first made by such as thirsted after their blood. Nor is it to be limited only to capital punishments. Amongst the noble Army of Martyrs reckoned up, Heb. 11. 36. Some had trial of cruel mo • kings—of bonds, and imprisonments—some wandered about in Sheep-skins, and Goat skins,—in deserts, and Mountains, and in Dens, and Caves of the Earth, and Paul calls Ishmael's mocking of Isaac a Persecution, Gal. 4. 29. and as then (saith the Apostle) he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now. Now that this hath been the lot of the People of God in all ages, is so evident both from the whole story of Scripture, and all Ecclesiastical history, that I need not be large in the proof of it. He that casteth his Eye upon Adams Family (when that contained all the Church God had in the world) will find there a Cain rising up against Abel, and slaying him, because he offered up a more excellent Sacrifice. In Abraham's Family he that was born after the Flesh, persecuted him that was born after the Spirit. Esau persecuteth Jacob, the Egyptians oppress the Israelites, there was a continual feud betwixt Judah, where the true Church was, and Israel after they had Apostatised. David in many Psalms tells you how he was continually opposed, and maligned. What the holy Prophets of the Lord suffered for declaring the truth, you may read at large in the Books of the Kings and Chronicles, what Jeremiah, Daniel, Amos, the three Children suffered, you may read at large in the Prophets. If you come to the New Testament, you find John the Baptist beheaded, Christ Crucified, Stephen stoned, James killed with the Sword, Paul variously suffering, and all for righteousness sake.

2. It may be more worth our inquiry, whence these storms arose, which our Savior foretold, and were begun with him, but grew greater presently after his death, and troubled the Church for 300 years together; the root of them was doubtless the worlds hatred, this our Savior hath learned us, and in some measure armed his people against it, John 15. 8. If the world hate you, you know it hated me▪ before it hated you. If you were of the world, the world would love his own. But because you are not of the world, but I have chosen you out of the world, therefore the world hateth you. God hath put an enmity betwixt the Seed of the Woman, and the Seed of the Serpent; Christ and his Seed, the Devil and his Children, but in regard we must not so understand that Text, Gen. 3. 15. as if God infused those evil habits of malice, and envy, and hatred of God, and goodness, but only that God would infuse such Spiritual, gracious habits into the Souls of his People, as through that native malice, envy, and corruption, which is in the hearts of such as God pleaseth not to change by his special grace, would provoke such an enmity in them; we must inquire into the root, and grounds of that hatred, which produceth this enmity and hostility, and that is, 1. Their natural aversion to all piety and goodness: And 2. That Pride which is in their hearts, which suffereth them not to be patient of the preference of godly men in the favor of God, nor of being excelled by them before men in such a conversation, as their lusts will not suffer them to lead, much less to be condemned by their Doctrines, and reproofs▪ hence they both hate such as will reprove them, either in the Gate, or from the Pulpit, and because the Ministers of Christ are those to whose Office especially the latter belongeth, hence they have in all times been made the buts and objects of their fury.

But though these afflictions come immediately, and proximately from men, yet they are also the appointments of God, the counsels of God, executed by his permissive Providence, not restraining the malice, and lusts of wicked men's hearts, but suffering them to exert, and put it forth; the same account must be given of this sort, as of other sorts of God's afflictive dispensations: 1. The punishment of his people's sins. 2. The trial, exercise, and manifestations of his people's graces.

1. The punishment of his people's sins, and this is for the most part evident in such Persecutions as fall upon whole Churches, I say for the most part, it is rare that God lets loose Enemies upon a settled Church to disturb its quiet, till it hath losts its first love, and admitted sinful mixtures. Thus it fell out to the famous Churches of Asia, to whom the Epistles were written in the Revelations, and it may be the obvious decays of Religion in the Primitive Churches, were no small cause of the Persecutions which vexed, and destroyed them for three hundred years together.

2. The trial, exercise, and manifestation of his people's graces, was also another cause; this we are often told in the Epistles of the Apostles, nor did the Church of Christ receive a small augmentation, and increase by the courage, and constancy, the faith, and patience of the Martyrs.

3. Lastly, God also by this means obtaineth another end, viz. Wicked men's filling up the measures of their iniquities. That upon them might come (as our Savior speaks) all the righteous blood that hath been shed by their Fore-fathers. But all this is a digression from the principal thing in the Proposition, which is to show you how these blacken the Spouse of Christ: That is, either, 1. Really by drawing out corruption: Or, 2. Appearingly in the Eyes of the world.

1. Afflictions often really blacken the Spouse of Christ, as they draw out that latent Corruption which is in their Hearts. This is true both concerning the Church, and concerning the particular Soul. 1. As to the Church, which is by our Savior compared to a Field of Wheat, in which are Tares as well as Wheat, and to a Net, which within the swallow of it hath bad as well as good fish. Now Persecution makes a great discovery of Hypocrites, they that received the Seed into stony ground, having no root in themselves, fall away, enduring but a while, and when Tribulation, or Persecution ariseth, for the Word are immediately offended; the Dragons Tail, Revel. 12. 4. drew down the third part of the Stars of Heaven, and did cast them down to the Earth. Thus it is seen in all Persecutions, they always discover a great number of Hypocrites, & false Brethren, yea, and often many of God's People at first shrink, and fall under the greatness of the temptation; so you know it sell out as to Peter in the High Priests Hall, and so it hath been with many of such as have at last died in the testimony of the truths of God. These things make the Church black, when the Sun looketh upon it, though in the issue the melting of the Church proveth the purifying of it, and making it exceeding white, as you know it is with many things purified by fire, though the fire maketh them at last more bright, and pure, yet at first till their dross be cleansed, they look more black, so it is with the Church of God in the day of its fiery trial. So it is also as to Particular Christians. Tribulation in them at last worketh Patience, and Patience Experience. and Experience Hope. Even such an hope as will not make ashamed, but this is after some excercise therein. Hence saith the Apostle, Heb. 12. 11. Now no chastening for the present, see • oth to be joyous, but grievous. Nevertheless afterwards it yieldeth the peaceable fruit of Righteousness, unto them which are exercised thereby. How black did holy Job look, Chap. 3. When he Cursed the day of his birth. Who afterward being exercised with a long affliction came out white. Till by Tribulation the Soul cometh to be humbled, and tamed to the will of God, and to have his will melted into a resignation to the will of God, till his faith, and patience come to be both tried, and to have their perfect work. Tribulation, and Persecution maketh the Spouse really black, like the Person that hath taken Physic to purge out some ill humors, so long as his Physic is working, and struggling with the peccant humors, he is sicker, and appeareth worse then before he took it.

2. But secondly. Tho Persecution and Tribulation may at first make the Spouse really black; yet they make her appear much more black then she is in the Eyes of the world, and the generality of men and women in it, of which a various account may be given, I will instance but in two or three things.

1. The first is the impressions which the calumnies, and slanders of Enemies thrown upon the Church, and upon believers, have upon many people. There is nothing more ordinary, then when the Enemies of God are in their highest rage against his People, to have their mouths fullest of obloquy and slander against them. Thus David complains, Psal. 35. 11. that in the day of his ealamity, False witnesses did rise up against him, and laid to his charge things that he knew not. The men of the world, whose malice, and hatred, prompteth them to injurious actions against innocent persons, conceive themselves obliged to defend themselves against the common reason of the world, which teacheth them to cry out against such acts of violence, with raising lies, and slanders concerning such as they so oppress, and persecute, he that is anything acquainted with the Psalms of David, or other parts of Holy Writ, will find that what we see in the age we live in, was but the old practice of wicked and profane Persons, ashamed to own the true cause of their hatred, and malice. It was Matchiavels maxim, Fortiter calumniare, aliquid adhaerebit, lay loud enough (though never so false) upon thy adversaries, something will stick to them, and indeed it is hardly imaginable but it should.

2. A second reason of this judgment is, because the most of men judge of blackness, and comeliness by a mere sensual Eye. The life of the Spouse is an hidden life, her beauty is an hidden beauty. The world doth not consider the afflictions of God's People Spiritually, as they are the tokens of Divine Love (for whom the Lord loveth, he chasteneth, and scourgeth every Child whom he receiveth) nor as they purge away the Souls dross, and take away its Tin, as they melt it, and try it, and give faith a perfect exercise, and patience a perfect work, nor are they able to discern the Souls exercises of faith and patience, of humility, and meekness, and quiet submission to the will of God. The afflicted Spouse may not only be exceeding beautiful in the Eyes of Christ, but in the Eyes of the Saints and People of God in their affliction, and tribulation, and the generality of men yet see no beauty and comeliness in them, because their beauty is spiritually discerned; all that is external, is blackuess, and unloveliness, they are only glorious within.

3. The generality of men and women in the world judge of the love and hatred of God, by what is before men in this life. The beauty of the Spouse of Christ lieth in two things. 1. In her acceptation with God. 2. In her habits of grace, and the exercise of them, both these are hidden from the Eyes of the world, they see not the internal frame of a believers Soul (as I but now told you) and as their habits of grace are hidden things (the world knoweth us not, faith John) so their state of favor, and acceptation with God is an hidden thing also; they cannot understand how God should love him or her, against whom he suffers men to prevail to such a degree, so that the wicked devours the men that are more righteous then they; they judge of God's love, and hatred to Souls, by what in this life happens to them. The Apostles phrases, 2 Cor. 4. 8, 9. are all riddles to them; we are troubled, saith he, on every side, but not distressed, we are perplexed, but not in despair, persecuted, but not forsaken, cast down, but not destroyed; I have done with the Doctrinal part of my discourse.

Is this the lot of the Spouse of Christ, to be Sun-burnt with afflictions, and persecutions? Is it their lot to be afflicted, and will afflictions make them black, and appear more black then possibly they are, what then is our duty?

1. In the first place, it is certainly our duty to expect afflictions of this nature, and to expect such usage under them, as the people of God before us have constantly met with. Our Savior Christ having given to his hearers the law of his Discipleship, Lu. 14. v. 27. And whosoever doth not bear his cross, and come after me, cannot be my Disciple; addeth further. v. 28. 29, 30, 31. For which of you intending to build a Tower, sitteth not down first, and counteth the cost, whether he hath sufficient to finish it, left happily after he hath laid the foundation, and is not able to finish it, all begin to mock him, saying this man began to build, and was not able to finish? Or what King going to make war against another Ring, sitteth not down first, and consulteth whether he be able with ten thousand to meet him, that cometh against him with twenty thousand. Or else while the other is yet afar off, he sendeth an Embassage, and desireth conditions of peace? Our Savior Christ by those two similitudes, teacheth us all the duty of a pre-consideration, a thinking before hand what may afterwards happen to us in the profession of religion, and the owning of him, and the profession of the Gospel. It is certainly a true saying, Mala inopinata graviora, the less prospect we have of evils, the more inexpected they come upon us, the more heavy they prove to us; unthought of evils are always most intolerable, because we are least prepared for them. Let every good Christian therefore live in view of those Afflictions which the Apostle calleth the Afflictions of the Gospel, 2 Tim. 1. 8. Either because they constantly, or most ordinarily follow the profession of it, or because indeed it is unreasonable to think that any person should either adhere to the propositions of truth contained in it, or live up to the rule of life, which the Gospel prescribeth, and be free from them. If (saith our Savior, John 15. 18.) The world hateth you, you know it hated me before it hated you, and v. 20. Remember the word that I said unto you, the Servant is not greater then the Lord, if they have persecuted me, they will also persecute you. These things (saith our Savior, John 16. 1. 2, 3.) I have spoken unto you that you should not be offended, they shall put you out of the Synagogues, yea, the time cometh, that whosoever killeth you, will think that he doth God good service. It is a most unreasonable thing for men to meet with more pleasing things, and prosperity, in the profession of Religion, then the Author of that Religion, or any of his Disciples ever met with, or then he hath told us we should meet with in the profession of it, who knew all things; or that we should expect more tranquility in the profession of Religion, then the nature of that profession, considered together with the ignorance, and corruption of the world, doth promise the professors of it. It is true there is nothing in the nature and profession of the Christian Religion, considered singly, and apart by itself, that is unlovely, or disobliging to any; it is a Religion full of good will toward men. But considering this Religion, together with the corruption of the world, there is much in it, which he that looketh but with a rational Eye, will see that the world is never like to bear better then it hath hitherto done▪ it tieth a man up to believe Propositions according to the revelations of the Word. To live a life according to the rule of the word. To worship God according to the prescriptions of the Word, in all things, it calleth a man to the Law, and to the Testimony. It obligeth every man in his place to bear a testimony against whatsoever is contrary to the strict rule of the Word. Now whoso considereth either the ignorance of the world, which knoweth not the Son of God, nor him that sent him, nor what is the revealed will of God, or the sensuality of the world, how mad upon their lusts the most of Men and Women are: Or the Pride of the world, which maketh men impatient, either of a verbal reproof, by doctrine and admonitions, or real reproof, by a quite contrary conversation, more pleasing to God, & acceptable to, and beautiful in the sight of men: Or the affectation of dominion over the conscience, which a multitude are possessed of, and their impatience at good Christians not owning, and submitting to their dictates, and saying as they say, and doing as they do, can hardly imagine how those that will live godly in Christ Jesus, should live any long time in the world without persecution. Now the expectation of those searchings, and Sunburnings, will have various good effects upon the Soul.

1. It will put the Soul upon preparing for them. He that liveth in the expectation of trials, will be ofttimes putting the case to himself, if such a trial should be, what should I do? My Soul wouldst thou stand to, or desert the profession of thy faith? wouldst thou keep close to God, or depart from him? we should be laying up something in store against an evil day.

2. Expected trials (as I before told you) are always lighter, and more tolerable, and endured with more courage, and patience. We are not so frighted with evils, which we see at distances, and view in the approaches they make to us. Nothing more weakeneth a Soul in the bearing of an evil, as a sudden surprisal, like an Apoplexy to the body, it at once stops those passages by which the Spirits should discover, and exert themselves.

Secondly, This Doctrine calls to Christians for patience, and that both under Persecution, and Afflictions, and under the censures, and obloquies of the world, because of them. Expectation of trials is a previous duty in order to our preparation for them. Patience is a present duty, when the Christian is fallen under them. It is indeed the work of the day; that very grace, which in the hour of tribulation should have its perfect work, it lieth partly in a quiet submission to the good will and pleasure of God, because he hath laid it upon us, an holding our peace, because it is the Lord's doing, partly in a quiet waiting for God in the fulfilling of his promises made to his People under such circumstances. There are two things that call for our patience under afflictions. 1. The smart of the Affliction, for no affliction is joyous, but grievous. 2. The reproach of the world under it, this often doubleth the affliction and maketh it more grievous, and intolerable. Now consider how many things have occurred in this discourse, which may excite our patience under both these.

1. This is the lot of the People of God. There is none of them but the Sun at one time or other works upon. The Apostle exhorteth the Thessalonians, 1 Thes. 3. 3. That no man should be moved by their Afflictions, for (faith he) yourselves know that we are appointed thereunto. There is a great deal in that saying to quiet the Spirits of Christians under the burdens of trials. 1. God hath laid those burdens upon them. I held my peace (saith David) because it was thy doing. It is the Lord (said that good man) let him do whatsoever he pleaseth. Perhaps (saith David) God hath bidden him curse. It is a mighty thing to silence the Spirit of a Christian, when he can see the hand of God in it. 2. It is the Lord's appointment. What hath befallen us in pursuance of an eternal counsel; this speaketh the trial eventually necessary, it speaketh it also good for his People, for he hath not appointed us unto wrath, nor to any means of that tendency. Nor is it thy lot alone, but the lot of all those who will live godlily in Christ Jesus. The Apostles themselves were appointed thereunto, and wherein are we better, then our Fathers, or our Brethren?

2. You have likewise heard why God hath appointed our lot to be Trials, and Afflictions, for the punishment of our sins, and for the trial, and exercise of our Graces; this also calls for patience. Why should a living man complain? a man for the punishment of his iniquity? We have much less reason to be disturbed at the trial, and exercise of our graces.

3. You have heard upon what mistakes it is that the World accounts the Christian black by reason of Afflictions, because they judge of their complexions by a mere sensual Eye, and from a mere erroneous judgment. We have therefore no reason to be disquieted, because of it. But indeed the main use we should make of this point, should be for Caution; and that in two particulars.

1. That afflictions may not blacken us. 2. That we do not judge others black, because of them. 1. Will afflictions blacken the Spouse of Christ? Let us take heed that they have not this ill influence upon us. We have heard that they no otherwise make us black then as they are occasions to draw out our lusts and corruptions. This is that which we are more especially to watch upon. In afflictive providences, God trieth us, and Satan and the world also try, and tempt us. God trieth our faith, our patience, our submission to his will, whether we will deny ourselves, and take up the Cross and follow him. The Devil, and the men of the World, which are the Devils instruments, try us, whether we will desert our profession, deny the Lord that bought us, forsake the ways of God, and embrace a present World. If upon God's trial his ends be obtained, then are we by our afflictions purified, and made white, if the Devil and his instruments prevail upon us, then are we by our afflictions made black. This is the thing we are to take heed of Job 2. 3. after that God had taken away Jobs Estate, and Children, he saith to Satan, Hast thou considered my Servant Job, that there is none like him in all the Earth, a perfect, and an upright man, one that feareth God, and escheweth evil, and still he holdeth fast his integrity, although thou movest me against him to destroy him without a cause. How white there did Job appear after his afflictions?

But I shall not enlarge my discourse to afflictions in the general, but limit it to such afflictions as are more peculiar to the Spouse of Christ, and which I have had a more special reference to in my former discourse, viz. Persecutions, or sufferings for our adherence to the truths of the Gospel, and the good ways of God. Let us take heed that we be not made black by afflictions of this nature, which we shall be, if by them we be moved from our good opinion of the ways of God, from our profession, or practice of them; there is no sinner more black then the Apostate. See 2 Pet, 2. 20. 21. For if after they have escaped the pollutions of the world through the knowledge of the Lord, and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it is better sor them not to have known the way of righteousness, then after they have known it, to turn from the Holy Commandment delivered unto them. Indeed failings in a time of Persecution are caused from a double cause. Sometimes merely from the fear of life, or some great danger that will befall to men, if they adhere to their former profession; failings of this nature make a Soul look black, but many such recover themselves, and the Lord who can have compassion upon our insirmities, pities them, and recovers them out of the snare of the Devil; this is a blackness we ought to avoid, by putting on the whole Armor of God, that we may be able to stand in the day of the Lord's Battle. But there is another defection, which is occasioned by Persecutions, and Afflictions of this nature: That is, when men out of a greater love to other ways in a time of trial, renounce the truths of God they have formerly owned, and forsake the ways of God, in which they have formerly walked; to these now Persecutions, and Afflictions of this nature, are but a slight occasion of their defection and Apostasy, and this eminent difference you will find betwixt the others, and these: The others, though they may be prevailed withal to warp, and start aside, because of the greatness of the temptation (it was Peters case in the High Priests Hall) yet will never be prevailed with to speak evil of, and to revile the truths of God which they have owned, nor the ways of God, in which they have formerly walked, and others yet walk. The others being prevailed upon to their Apostasy merely from the lusts of their hearts, and the greater love they have always had, (though like Hypocrites they have concealed it) to looser principles, and a looser way of living, take themselves concerned to reproach their former ways, and those who yet walk in them. This is a dreadful blackness, not a tincture upon the face only, but a tincture of the heart, which by occasion of Persecution for the Gospel, breaketh out into the more exterior conversation. To enforce this caution, I shall only mention three things.

1. That this is the affection only of the stony ground, Mat. 13. 6, 21. It is a certain sign, that those never received the Seed of the Word into honest, and good hearts, that they never had any root in themselves who when tribulation, and persecution ariseth, because of the word, by and by they are offended. He that receiveth the truth, in the Love of it cannot so easily abandon the profession of it, 1 John. 2. 19. They went out from us, they were not of us, for if they had been of us, they would no doubt have continued with us, but they went out that they might be made manifest that they were not all of us. The day of Persecution and tribulation for the Gospel sake is the day of the manifestation and discovery of hypocrites. I do not think that all shrinking in a time of persecution is a note of hypocrisy, there is a shrinking through fear in the time of great temptation (so Peter shrank.) But for men to make a defection, out of a principle of lust and greater Love to other ways, and to reproach and speak Evil of the ways of God (which by the way is a certain indication of such a defection) this speaketh the man or woman to be no better then an hypocrite nor ever to have been other, though, to serve his lusts, he disguised himself with a mask of holiness, and Religion.

2. Secondly consider, That no sinner so reproacheth the good and holy ways of God as such a sinner doth. He tells the World that he hath tried them, that there is nothing in them, that nothing but the ignorance & prejudices of his education & youth led him into them, that the ways of sin & profaneness, of Formality, and Superstition are better, and therefore he is at last grown wiser then to take such pains to go to heaven. If I would pick out a wretch out of the whole herd of sinners to reproach God, to blaspheme the Gospel and the ways of holiness, I would pick out onethat had been formerly a professor, and had turned away from his profession this wretch pretendeth from experience to justify what others do but loosely discourse.

3. Thirdly no sinners must expect a more dreadful Vengeance. The reason is evident, because none sin against more light. There is no man who hath made a profession, and lived in any practice of Religion, but knows that there is no iniquity in it, nothing but what suiteth the common reason of mankind not debauched through lust, and that those who in any measure live up to the profession of the Gospel, are (if sober heathens were to be judges) the best of men, with respect to all duty which the light of Nature teacheth toward the Divine Being, and all good offices towards men. I say there is none who hath made any profession but knows this, and in all his Evil speaking of them doth not sin like an heathen, nor like a profane man who speaketh ill of the things he knoweth not, but speaketh contrary to the dictate of his own conscience. I would not have this understood of those who are made black, through these afflictions, from the temporary prevailing of a strong temptation, these with P • ter (though they fall) yet go out and weep bitterly and are recovered, and made stronger by their fall, but of those others before mentioned to whom Affliction and Persecution are but the external occasions to draw out the lusts of their hearts which waited but for an opportunity to discover its self.

2. Finally to shut up this discourse let this caution us from Judging the Spouse of Christ black because the Sun hath looked upon her. You have heard that this is but the Worlds judgment, not according to any measures of truth, or righteousness. To this End,

1. Root yourselves in this truth, That none can judge of God's Love or hatred from what happeneth to him in this life. It is Solomon's Maxim, and a great truth, God governeth the World according to the just Economy of his Providence with respects unto his own wife Ends; and no spiritual judgment can be made of the state of any, from those administrations, ofttimes he maketh Princes to go on foot, when servants ride on horse back, and the wicked to devour those that are more righteous then they.

2. Look under the veil of Religious Persons in the day of their afflictions. The Vail may be black, and yet the face White. You may possibly see the People of God glorifying him in the Fires, eminent faith adherence to God constancy, patience shining forth in the People of God in the hour of their trials. you may possibly hear Paul and Silas, singing praises unto God at midnight, and the Apostles going away from their place of punishment rejoicing that the Lord hath thought them worthy to suffer for the name of Jesus Christ; and here a Job resolving that, Tho the Lord slayeth him, yet he will trust in him. These things speak a Lily though amongst thorns.

Sermon XXXVIII.

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. 〈 in non-Latin alphabet 〉 which the Septuagint translateth 〈 in non-Latin alphabet 〉 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 God's 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 lie 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.

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 conqueror, 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, Judge. 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 Nebuchadnezzar's 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, though 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 combat, betwixt those 〈 in non-Latin alphabet 〉 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 battle, 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 lies the reason of this war, and conflict. It is of the nature of contraries to expel one another, not to endure one another in the same subject, but to be in a continual combat till the one, or the other hath got the Victory. Grace in Scripture is compared to light, sin to darkness, light and darkness mutually expel 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 thoroughly purge his floor, but that will be in the day of judgment; if we look upon God's 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 encourage 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 Mizpah, and a net spread upon Tabor, to hinder the People from attending the true Worship of God. Look upon the Church of Christ: In Christ's 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 Hymenaeus 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. God's 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 tied up to a judgment according to outward appearance. God alone judgeth the heart and according to the reality of things. Even Christ himself though 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 ourselves 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 Abraham's Family, Esau, in Isaac, the Scripture tells you of the ill agreement betwixt Isaac's 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 anything 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 men's 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 honor 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 honor 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 honor and glory of God as their end; there are others, who are under an engagement 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 honor, 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, needlessly 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 lieth 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 always 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 Micaiah, that the Prophets had all with one mouth prophesied good to Ahab, and suited his humor. Micaiah 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 crieth 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 men's 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 show 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.

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 struggling together in her Womb, so is many a good Christian, when as indeed there is no greater note of Grace, then this Combat 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 combat is rare, and in very rare cases, and those such, where the law of nature is offended, or his honor, and reputation, and profit, and advantage is concerned, as to his avoiding of them; nor is the Battle 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 behavior 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 conqueror: 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: It is 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 thoroughly 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 men's 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? Christ's Companion, and a Pot companion? A Disciple of Christ, who hath commanded us not to swear falsely, idly, or profanely, 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 yourselves. 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 Jerusalem, 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 journeys 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 oftener; 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 God's 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 anything but what they find there commanded or practiced. 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 God's 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 Savior sink into your hearts, Mat. 18. 7, Woe unto the World, because of offenses, for it must needs be that offenses must come: but woe to that man by whom the offense • ometh. Luke repeating that passage, ch. 17. v. 1. addeth, v. 2. It were better for him that a millstone 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 favor 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 Christ's 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 shown, 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 Combat, &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 offense 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 offense from our own doors, they will be those by whom offenses come, and the woe pronounced by our Savior will belong to them.

Sermon XXXIX.

THE Spouse is yet apologizing for her Blackness, of which she assigneth four Causes. 1. Her afflictions: The Sun (saith she) hath looked upon me. 2. Her opposition both from within and without: My mothers Children were angry with me. These I have discoursed, and come now to the third Cause assigned by her, expressed in these words; They made me the Keeper of the Vineyards: They, that is, my Mothers Children (before mentioned) made me the Keeper of the Vineyards. In my Explication of the Text, I hinted a double sense of the words; the one literal, the other metaphorical. In the former it signified her intanglement in secular affairs. Keeping the Vineyards is a secular employment, a mean employment, and a laborious employment. Thence you read that the General of the Assyrian Army, 2 King. 25. 12. left of the poor of the Land to be the Dressers of the Vineyards; and those in the Parable who had labored in the Vineyard, told their Lord, that they had born the heat of the day. Thus the sense is, I have been too much entangled in secular affairs; that hath been the cause of my blackness. 2. Others understand the term Vineyard in a metaphorical sense. God useth the term to signify his Church, Isa. 5. 1, 2, 3. As God hath a Vineyard, so Idolaters and superstitious persons had their Vineyards. Most Heathen Nations having some notions of a God, have had some Worship of a Deity, and wanting the guidance of holy Writ, grew vain in their own imaginations; hence came Idolatry and Superstition; the Israelites, having lived many years in Egypt, and in their passage through the Wilderness, conversing with the Moabites, and Midianites, and not driving out all the Canaanites out of the promised Land, by converse with them, learned to know, and to serve their gods, as you shall read in their whole story, in the Books of Kings and Chronicles; there being a corrupt as well as a sincerer part, in the Jewish Church, the corrupter part, imposed upon the whole, the Idolatrous and Superstitious Worship, and Rites of these Nations. This is the sense into which the Chaldee Paraphrast interpreteth these words. I am not apt to think this the sense, but more incline to the former; yet •• shall not wholly pass it over, partly because the Chaldee Paraphrast is a very ancient Interpreter; and partly because that sense carries a truth in it. Hence arise two Propositions.

Prop. 1. That a submission to false Worship, and Superstitious Rites in the Service of God, will make the Spouse of Christ appear black.

Prop. 2. That great entanglements in secular affairs, will make the Spouse of Christ black.

I shall speak shortly to the first, and more largely to the second, which I rather think to be the sense. The Church of God hath three things committed to her trust; the Doctrine of the Gospel; the Ordinances of Worship: The Rules of Discipline. The admission of corruption in any of these, maketh a Church black, as it is a breach of trust, and a deviation from the Divine Rule. This is sufficiently proved by the message Christ sent to the seven Churches of Asia. He let the Church of Ephesus know, that he had something against her, because she had left her first love, Rev. 2. 4. v. 13. He reflecteth upon the Church of Pergamos, because she had those in her, who held the Doctrine of Balaam, and of the Nicolaitans, v. 20. He reflecteth on the Church of Thyatira, for suffering the woman Jezebel to seduce the Servants of God, to commit fornication, and to eat things offered to Idols. Nor is anything plainer in the whole story of the Jewish Church, than that the admission of corruption in the Worship and Order of that Church, was that which made it black and defiled, and look unlovely in the Eyes of God, and was at last the cause of its ruin and destruction. But because Christians may not so distinctly understand either wherein the Nature of Worship lies, or wherein the difference lieth betwixt that which is true, and false, I shall in a few Conclusions lay down what I conceive to be truth in this case, and then pass on to the handling of the Proposition arising from the other sense of the words.

1. Worship is an homage performed to God immediately, in consideration of his Excellency. This is Aquinas 's, and other of the Schoolmens notion about Worship, and it is a very good one.

2. This homage is either the homage of the outward, or inward man. The homage of the inward man lieth in the exercises of our Faith, Love, Fear, the exercise of our thoughts upon God, admiring him, &c. But that which the Scripture calleth Worship most ordinarily, is some external acts testifying that inward homage, and submission of the heart.

3. These acts are either such as the Light of Nature directeth, and the Law of Nature obligeth us unto, or such as God hath prescribed us in his Word. Worship being in the general nature of it, nothing but an external homage done to God, in testification of the inward, and more secret homage and subjection of our Soul. It is the most reasonable thing imaginable, that God should prescribe it; this he hath done as the God of Nature, imprinting a Law in our hearts, obliging us to call upon him for good things we want, and to praise him for good things received, partly in his holy Writ. There is no natural Worship, but is also instituted, but there is much instituted Worship, which the Light of Nature doth not show, nor the Law of Nature oblige us to, such as Reading the Scriptures, hearing the Word Preached, communicating in the holy Sacraments.

4. External acts of Worship, that depend merely upon Institution, must be either instituted by Christ, or by our own wills, or the wills of others, Col. 2. 23. there is a Will-worship mentioned.

5. All true Divine Worship must have a Divine Institution. Whatsoever is pretended as an immediate act of homage to the Divine Being, and is not directed by Nature, and directed also, and confirmed and regulated by the Revelation of the Divine Will in the Word of God, is what we call False Worship, or Will-Worship. As the first Commandment directeth our homage to God, as the alone true Object, so the second directeth the manner of it, to be according to his revealed Will; for certainly that Commandment must not be interpreted as merely prohibiting the Worship of God by, or before a graven Image, or the similitude of a thing, on purpose set before us, either as representative of the Divine Being, or as a Medium by which we worship God, but as prohibiting all other Modes, Acts and Methods which have no more of a Divine Institution than that hath, only that one instance is given, and under it the other included. So that a graven Image is but species pro genere, and those that worship God before a painted Image, or any other way which God hath not prescribed, are also transgressors of that second Commandment. Hence it is observable, that God directed the Jews not only every Act by which an homage was paid to him, but also every Rite and Ceremony, and it was guilt enough for the Jews in his Worship to do that which he commanded them not. Uzziah must not offer Incense, nor Saul Sacrifice, nor Nadab and Abihu make use of ordinary fire, nor Uzzah carry the Ark upon a Cart, nor touch it. The same we conceive to be the will of God in the New Testament, God being a Spirit, and to be worshipped by us in Spirit and in Truth, as well as by the Jews; and it seemeth the most reasonable thing imaginable, 1. Considering that our Worship in its self is a pitiful thing, infinitely disproportioned to the perfection and excellency of God, so as it deriveth all its value from the Divine Institution. 2. And being an homage done to God, it is most reasonable that God himself should direct what he will accept. 3. Nor is it to be imagined, had God left man in the case to his own conduct and direction, how vain and various man would have been. 4. Besides, it is not reasonable to think that the holy Scriptures should be a less perfect Rule in matters of Worship, than it is in matters of Doctrine, or that concern our ordinary course of conversation, or that acts of Worship, as to which it appeareth in all the Scripture, that God had a special jealousy, and in which we are said to draw nigh to God, should be none of those good works, as to which the holy Scriptures are sufficient to furnish every good man.

6. Divine Worship being an human act, and that of the most noble nature, as it must have such circumstances as are necessary to all human acts, (such are Time and Place;) so it is reasonable that it should have such circumstances as suit such acts, so as they may be performed in such manner as the Light of Nature, and common guise and custom of Countries shall not determine, sordid, filthy, or indecent, and such as may render it useful, and more profitable and advantageous, and answering to their ends, which circumstances, being necessary to the acts as human acts; or at least plainly expedient, to avoid the indecent and sordid performance of the acts, or for the more profit and advantage of the acts, and such as in regard of the variety of Countries, the Customs and Usages of them, &c. could not be determined by the Word of God, must be determined by the Governors of Churches, Nations, or Kingdoms, but still with respect to the general ends of the action. But for any things used in the Worship of God, neither directed by Nature, nor yet by holy Writ, and appropriated to the Worship of God, as a Religious act, out of a respect to the excellency of the Divine Being, and as an homage to it, I cannot see how they can be lawful, they must have something of the nature of Worship in them, and having so, they ought to have a Divine Institution, without which I cannot see how they should avoid the guilt of Idolatry, or Superstition, which differ thus. If the faileur respect the Object, either terminatively, where the creature is made the term and ultimate Object, as in Ahab 's Idolatry, and the Papists Adoration of the Bread in the Eucharist, or mediately, as in Jeroboam's case, and the Jews, relating to the golden Calf, or Micab 's; all which worshipped the true God, though by an Image, and using an Image as a mean of their Worship (as the Papists now do in their Veneration of their Images) This is Idolatry, called in Scripture Whoredom, spiritual Whoredom; and as Adultery in marriage, so this is the highest sin can be committed in Worship, and which God hath more severely punished at all times, than any other sins People have been guilty of. If the faileur respect the Acts, or the manner; if it be only internal, it is Hypocrisy, if in the external Acts or Manner, it is Superstition, (such are the Papists Salt Oil, Cream, Spittle, superadded to the Institution for Baptism, and an hundred other Rites and Ceremonies used in all parts of their Worship.)

7. It is very observable, that from the beginning of the Church there hath been a strange Itch in men, to be adding and mixing their own fancies, inventions, and Will-worship with the true Worship of God. God gave unto Moses the particular Rule, and Law of his Worship; he communicated it to the People. David added to it, but no more than God by his Spirit directed, as appeareth, 1 Chron. 28. 19. All this, said David, the Lord made me to understand by his hand upon me, in writing. If you would know what that was, v. 12, 13. The Pattern of all that he had by the Spirit, of the Courts of the House of the Lord, and of all the Chambers round about, of the Treasuries of the House of God, and of the Treasuries of the dedicate things also for the courses of the Priests and Levites, and for all the work of the Service of the House of the Lord: Texts of Scripture which they are not aware of, who bring in David as an instance of a Prince, who added new Acts, or Modes, or Rites and Ceremonies in the Worship of God. David ordered no more than the Lord had made him to understand in writing, by his Spirit, and by his hand upon him. One would think that men's common reason should judge it safest to keep to the Divine Rule, and that it should be the easiest thing. But so vain hath man been in all Ages, that you shall find they could never content themselves with that Rule, but as if they had had a mind to pull down the Vengeance of God upon them, they were continually devising new ways and methods, after the example of other Nations, and copying out their Idolatries and Superstitions. The Jews must make a golden Calf in imitation of the Egyptians, then they fall in with the Idols of the Moabites. Micah must have an Image. Jeroboam must set up Calves at Dan and Bethel. In short, this was the constant vanity of the Jews to all reasonable men's just admiration. Christ left us a perfect Rule for Worship under the New Testament. But how soon was the Primitive Church, in matter of Worship, turned aside from the simplicity of the Gospel. It kept Doctrine in good degrees of Purity, for five hundred years after Christ, but the Purity of Worship was abated in many places within less than three hundred years, and every Age still grew worse and worse, till the Pope got into the Saddle, and then that Pope was nobody who could not think upon one trifle or other to be added to the Rituals of Worship: Till the Popish Worship came up to be what it is at this day, a mixture of Paganish, Jewish, and Christian Rites. And it is a very hard thing for any who readeth the Gospel, and observeth Christ's Rules, and the Apostles Practice and Rules for Worship and Ordinances, to find anything amongst them which hath upon it Christ and the Apostles Stamp and Impression.

8. In all times this hath been a temptation to sincere Professors, and many both Ministers and People, individual Believers and Churches, to deviate from the Divine Rule. Either the Commands of Superiors have prevailed, (as in Jeroboam 's time) it is laid to the charge of the Israelites, Hos. 5. 11. That they willingly followed the Commandment. (It is like some not very willingly neither, but the more of their will was in it, the greater the guilt was, and they are chiefly blamed) so Micah 6. 16. The Statutes of Omri are kept. Or else the Example of their Leaders in Church or State have had the force of a Law upon them: Or the gaudry or specious pretences made for things introduced, have had a force upon them. Many things having as (the Apostle saith) a show of Wisdom, and Will worship, and a neglecting of the body.

8. And lastly, When these things have happened, they have been the blackness and pollution of those Souls, and those Churches that have been so far prevailed upon. Black and white in this case must be determined and adjudged from a strict adherence to, or a deviation from the Divine Rule. Those that are brought over to such compliances, have discoloured themselves more or less, according to the degree wherein they have offended. They have kept others Vineyards, but their own they have not kept. The trust which their Lord and Master committed to them, as to the Ordinances of Worship, they have not kept. 1. These things bring a blackness and unloveliness upon the Soul, or upon a Church in the Eyes of God, and of Jesus Christ. He may not presently give them a Bill of Divorce, and say unto them, they are not his People, but he looks upon them with an ill Eye, as a speckled Bird, Jer. 12. 9. Mine Inheritance (saith God) is become unto me as a speckled Bird; they kept something of Divine impressions and institutions, but they were speckled; they had some colors fetched from the Moabites, and Ammonites, and Philistines, &c. It is his will that those who worship him, should worship him according to his will, in Spirit, and in Truth (such the Father seeketh to worship him) now these things spoil the truth of Divine Worship (which must be measured from a Divine Institution:) And they spoil the spirituality of it, reducing Carnal Ordinances, and setting them up instead of the Spiritual Worship of God. Such indeed the Jews had for a time, as you read, Heb. 9. 10. but they were to hold no longer, than until the time of Reformation. The Gospelworship was to be exclusive, not only of Ordinances that were typical, prefiguring a better and most excellent Sacrifice and Service, which were fulfilled the Antitypes being come, but it was also exclusive of Carnal Ordinances, such as were pleasing and gratifying to the flesh and outward man. The Worship of God according to Christ's Institution, was to be more reasonable, plain and spiritual. 2. Nay, Errors in the matters of the Worship of God, do not only defile, and make the Soul guilty, but exceeding guilty. Errors of Worship look like controulments of the Divine Wisdom, who sent his Son, and his Apostles to establish a Rule of Worship. These additaments speak the Establisht Rule imperfect, for otherwise they must be idle and superfluous, nothing of which nature is to be admitted in so grave and sacred an action. The Assertion of the Divine Rule as not perfect in the matter of Worship, reflecteth upon our Savior either as not knowing what it is that in worship would be most acceptable to his Father, or as not faithful in the House of God. Or finally, as carelessly leaving things of that nature to the wills and fancies of men, as whose wildness even from the beginning of the world to that time, had shown itself in nothing more. But besides, how can we better measure the greatness of any guilt, than by the Revelations of God's will and wrath against it, and in reference to it. If you observe the Old Testament throughout from the time of the Israelites coming out of Egypt, to their coming out of Babylon, you fhall find the will of God fully revealed against no one sin, or kind of sin like this of corruption, and faileurs in the matter of his Worship, so as such Souls must needs be black in the Eyes of Christ, because guilty, and that not in an ordinary degree.

2. Hence also these things have made them black in the Eyes of the sincerer part of Christians. Thus doubtless were the Israelites in Jeroboam's time, not only to the men of Judah, who adhered to the true Worship of God, and the sincerer part of the Ten Tribes, who left them, and came to Jerusalem to worship: But the generality of the Israelites in Ahab 's times, in the sight of Elijah, and those seven thousand whom God told Elijah, he had at that time in Israel, who had not bowed their knee to Baal, nor kissed him with their lips.

The Use of this will be very short; only warning us to be very tender in this point; very careful of having to do with these Vineyards. It is inconsistent with the keeping of our own, the things which God hath committed to our trust. It renders Churches, and particular Souls also black. It is an abatement to our beauty and comeliness. These things are spots in our beauty, shadows to our glory. Nothing more offendeth the Eyes of the Divine Glory; nothing more provoketh the Lord to jealousy. To those who consideringly read the History of the Jewish Church recorded in the Old Testament, nothing need be added upon this Argument. I come now to the second sense of these words, to which I told you I more inclined to. From whence the Proposition is this;

Prop. That great entanglements in secular affairs will make the Spouse of Christ to appear black.

Demas did once appear white; twice you have an honorable mention of him, Col. 4. 14. Luke the beloved Physician, and Demas salute you. He is reckoned amongst Paul's fellow-laborers, Philemon, v. 24. but the world made him black, 2 Tim. 4. 10. Demas (saith the Apostle) hath forsaken us, and embraced the present world. Martha was doubtless white, in her Lord's Eyes, yet being cumbered about many things, she appeared something black. Mary had chosen the better part, Luk. 38. 40, 41. The Apostles left their Nets when they followed Christ: When therefore one asked leave of our Savior before he followed him, to go and bury his dead; Christ replied, Let the dead bury the dead, follow thou me. You know the excuses those made, Matth. 22. that were invited to the Marriage Feast; one had bought a Farm, another had bought five yoke of Oxen. Our Savior hath determined, Matth. 6. 24. No man can serve two Masters, but either he will cleave to the one, and neglect the other; or neglect the one, and be overcareful for the other. What need we any Scripture in the case; show me that man or woman that is entangled in a multitude of worldly affairs, and hath not lost something of his beauty (if he or she ever had any) as to the power and practice of Religion & Holiness. But it will be demonstratively clear to us, if we consider either how much of our time the world will take up, or how much of our strength and spirits, how it will distract and divide us; how much it will allure and entice us, or to how many scandals it will expose us. Of all these I shall speak a word or two.

1. I say first, if we consider how much of our time worldly occasions take up. All human actions require time as well as place. There is no religious action, but requireth time, and the more time is spent in our worldly employments, the less must, or can be spent in religious duties, the more our entanglements are in secular affairs, the less time we must spend in the acts of our more immediate homage to God; Alas, how little time hath he who is much employed in the world, for reading, hearing, praying, for any religious service, and this is the ordinary plea that men make for the non-performance of them, they have no time to read the Scriptures, or to pray in their Families, or to instruct them, or to hear the Word, or to employ their thoughts upon spiritual things. Solomon saith of the covetous man, that the multitude of his riches will not let him sleep. It may be said of others, the multitude of their businesses will not let them pray, or keep up any course of Religion in their Families, it suffers but a few to spend the Lord's Sabbath as they ought to do, they are so far from sparing God any of their own time, that they are more ready to steal his time, though it be but one day of seven.

2. Secondly, Worldly businesses do not only take up much of our time, but also much of 〈◊〉 spirits and strength, God doth not only require our love, and such acts of homage in testification of our love as he hath prescribed, but also that we should love him, and do those acts with all our hearts, with all our might, and strength; and excess of worldly labor, and business, wastes our Spirits, takes away that might, and strength which we fhould spend in the service of God. Ah what heartless, lifeless prayers, and religious duties are performed by men and women taken up with an undue proportion of secular employments?

3. Thirdly, They fill the head with a multitude of distractions, 1 Cor. 7. 35. The Apostle upon this account, v. 34. commendeth a single life to those to whom God had given that gift, for, saith he, The unmarried Woman careth for the things of the Lord, that she may be holy, both in Body and Spirit: but the married Woman careth for the things of the World, that she may please her Husband. And this (saith he) I speak to you for your own profit, not that I might cast a snare upon you, but for that which is comely, and that you may attend upon the Lord, without distraction. Distractions in religious services, though they appear not to the world, yet really are the blackness of the Soul, and it is our duty (as much as in us lieth) to serve the Lord with the greatest attention of our thoughts, and with as few distractions as we can; now the more we are encumbered with secular affairs, the greater we shall find our distractions in the service of God. For, as it is upon the ringing of a Bell, though the man's hand be off the Rope, and the Bell begins to be still, yet for some time we shall discern a din in the sides of the Bell, caused from its former motion and agitation: So will every observing Christian find, that when his hand is off his secular business, yet his head will for some time be working upon it; and this more especially showeth a preparation of heart necessary for those in particular, who are much employed in worldly business, before they draw nigh to God in the Solemn Duties of his Worship, that the noise of their secular affairs may be out of their heads, and they may serve the Lord without distractions, and not be like to the People, whom God complaineth of, Ezek. 33. 31. They said come, and let us go and hear the Word of the Lord. And (saith God) they come unto thee as the People cometh, and sit before thee as my People, and they hear thy words, but they will not do them; for with their mouths they show much love, but their heart goeth after their covetousness. Christ (in the Parable of the Sower) compareth some hearers of the Word to the ground that received the Seed amongst Thorns, the cares of the world, and the deceitfulness of riches choked the Word, and made it become unfruitful. It is a great blackness of a Christian, not to have his heart with God in Religious Services, so as the Lord (as the Prophet expresseth it) is nigh in his mouth, and far from his reins, and it is a blackness that will cover the face of every man and woman that converseth too much with the world. Paul therefore rightly adviseth the Corinthians, that they should use the world in a careless manner, that those that rejoiced in the affluences of it, should be as if they rejoiced not, and those that bought, as if they possessed not, and those that used the world, as not abusing it. But (saith he) I would have you without carefulness, 1 Cor. 7. 30, 31, 32.

4. Worldly employments have often an ill influence upon Christians, to entice, and allure them to sin, not only by omissions of duty, but by the commissions of things which are contrary to their duty, there is a sensible sweetness in worldly enjoyments, and those are the product of worldly business and employment. The Devil baiteth all his Hooks with some piece of the World or other. Some with the sensibly sweet part of it, some with the gay, and splendid part of it, some with the richer, and more profitable part of it. It is an hard thing for Christians to keep Vineyards, and not drink some of that intoxicating Wine which is the fruit of them. When Samuel gave up his account as a Judge, in 1 Sam. 12. 3. Behold (saith he) here I am, witness against me before the Lord—whose Ox have I taken, or whose Ass have I taken, or whom have I defrauded, whom have I oppressed, or of whose hand have I received any bribe? Paul in like manner thus acquitteth himself to the Church of Ephesus, Acts 20. 33. I have coveted no Mans Silver, or Gold, or Apparel. But show me the Man or Woman that hath been much encumbered with worldly affairs, and can say; I have coveted no Mans House, or Land, or Silver, or Gold; or that can say; To whom have I told a lie for my gain, or said it hath cost me so much, when indeed it did not? Or whom have I done injustice to in a bargain? Commonly the best of the Market which such Christians have, is that of Zacchaeus, Luke 19. If I have taken anything from any man by unjust dealings, I restore him fourfold.

5. Lastly, A too great incumbrance with the world, leaves a blot upon Christians in the common repute of the world, if they escape real blots from it. Holy Men in the Greek are called 〈 in non-Latin alphabet 〉 that is, men who are not Earthly, and the world expects it of such as profess to Religion and Godliness, that they should be persons looking for better Houses then those made of Clay, even an House in the Heavens not made with hands, and for a better Country, and a more enduring substance. Hence a too great pursuit of the world becometh a greater blot to Persons professing to an heavenly conversation, then unto others. Our conversation is in Heaven (saith the Apostle) 〈 in non-Latin alphabet 〉 , our trading and business is in Heaven. I shall only add two or three words for application of this discourse.

This in the first place, giveth us all an opportunity to bewail the disadvantage we have all received from the fall of Adam. It was a curse which upon the fall fell upon all the Posterity of Adam, Gen. 3. 19. In the sweat of thy face thou shalt eat thy Bread, till thou return to the ground. I do not think that if man had continued in innocence, he should have lived idly, but Mercers opinion is very probable, his labor should rather have been for delight, then for necessity, or rather, his labor should not have been so great, as now it is; the Thorns and Thistles which the ground now naturally brings forth, and in the prevention, and extirpation of which the labor of the Husbandman is so much, were clearly the effect of the curse upon the Earth, Gen. 3. 18. a lively-hood for the Sons of Men had doubtless been got at a cheaper rate, with lesser labor, and man had been at a great deal more liberty, and leisure for a communion with God, and have had more time for his immortal Soul, then his worldly occasions will now permit, or allow. This may be a profitable meditation for the poorer sort of Christians, whom the need of Bread for themselves, and the want of a just provision for their Families, restrain from spending so much time in communion with God as they would, to sit down, and think of the woeful effect, and fruit of the sin of Adam, that first sin of man, which reduced the Sons and Daughters of men to these miserable necessities.

Secondly, Observe from hence, what an advantage those have, whom the liberal hand of Divine Providence hath delivered from such a miserable servitude to secular affairs. If they will make themselves slaves, and drudges to the World, they may, but the Providence of God hath not put them upon any necessity so to do. God hath given them Estates to live upon, Servants to toil for them. I will but offer two things to the consideration of these.

1. How inexcusable will you be if you do not keep your own Vineyards well? Your own Vineyards are your Souls, those immortal Substances, ordained to an Eternity, ennobled with Reason, and many gifts and faculties, by which, if you will, you may bring forth much fruit to the honor and glory of God; if now you be not found mighty in the Scriptures, much in reading, hearing, prayer, close in your walking with God, &c. You cannot plead that you want leisure: A morning and evening Service God under the Law required, and in the same proportion doubtless under the Gospel, though not by way of Sacrifice properly so called. I observe of David and Daniel, that they prayed thrice in a day, Psal 55. 17. Evening, and morning, and at noon will I pray, and cry aloud (saith David.) Of Daniel we read, Dan. 6. 10. that he kneeled three times a day, and prayed, and gave thanks unto God, as he did before-time. They were both great men, and at more leisure than ordinary Jews. they considered this; and as God had doubled their portions, so they thought it reasonable in some measure to proportion their duties to their circumstances.

2. Secondly, Consider how little you will have to say, if you so far entangle yourselves in the world, as it becometh a snare to your Souls. Who pitieth him that is burned, who for mere wantonness puts his finger in the fire? Hath God given us food and raiment? Jacob begged no more. The Apostle commandeth us, if we have so much, to be therewith content. It is an excellent Exhortation which the Apostle hath given, and those are especially capable to receive to whom God hath given a plenty in this world, Heb, 13. 4. Let your conversation be without covetousness, and be content with those things which you have, for God hath said, I will never leave nor forsake you.

Let this caution us all (in the last place) to take heed how we keep Vineyards; how we make ourselves drudges and slaves to secular employments. Take heed of such a Service to the world as is inconsistent with that duty and service which you owe unto God. You cannot serve two Masters, you cannot serve God and Mammon. Suffer me to allude to that of the Apostle, 1 Cor. 5. 9, 10. I wrote (saith he) to you an Epistle, not to keep company with Fornicators, yet not altogether with the Fornicaters of this world, or with the Covetous, or the Extortioners, or the Idolaters, for then you must go out of the world; But now I have wrote to you, not to keep company, if any Brother, &c. I do but allude to the Text. Brethren, I have this day been speaking to you to have a care of meddling with the world, because it wastes your time, spends your spirits, distracts your thoughts, allureth and enticeth you to the too much love of it, because it will be a blot upon your Profession, yet I would not be understood, as if I had been persuading you to the lives of lazy Monks, and Nuns, and Hermits; if you will have nothing to do with the world, you must not live in it. God hath commanded us in the sweat of our face to eat our bread. The Apostle bids, that those who would not labor, should not eat, and hath told us, that he would have us to labor with our hands, that we might have something to give to those that want, and hath told us, that he who provideth not for his family is worse than an Infidel, and hath denied the Faith. Only take heed how you converse with it, that you be not by it defiled, that it takes not up too much of your time, nor wastes too much of your spirits and strength; that it leadeth you not into temptation, distracteth not your hearts in holy duties. Keep thy foot when thou goest into the House of God; look to your thoughts and affections, when you draw nigh unto God in holy services and duties; use the world so, as thou mayest have time for Religious duties in thy family, and mayest not by thy worldly concerns, be distracted in them. I would speak to you in this case, as Paul doth in the case of servitude to men, and of Marriage. Are you by the Providence of God loosed from the world? seek not to be bound to it. Do your necessities call, and for the present bind you to it? Till God by favorable Providence loosen you from it, do not loosen yourselves by idleness and laziness. It is possible thou mayest be God's free-man, while thy necessities bind thee to worldly business. I confess thou hast an hard task, but (saith the Apostle) Let every man in the Calling wherein, and whereto he is called, abide therein with God. Mark that last term, not without God, not in a neglect of his duty to God, but with God. Labor to have manum in clavo, oculos in coelo, to be in thy heart, thoughts and affections with God, whiles thou art employed in thy lower business and concerns in this life.

Sermon XL.

THe Spouse (by which I understand the Church of Christ, and every particular believing Soul that is a true member of it) is yet apologizing for her blackness, or appearing blackness, from the causes of it, three of which she hath already assigned. 1. Her afflictions, or persecutions. The Sun hath looked upon me. 2. Her opposition from false Brethren. My Mothers Children were angry with me. 3. Her submission to Idolatrous or Superstitious Rites. Or her too great entanglements in secular affairs. They made me (saith she) the keeper of their Vineyards. She comes now to a fourth; Her own too much neligence. My own Vineyard I have not kept.

1. The Spouse had hitherto not much charged herself, she had charged her blackness upon her afflictions and Persecutions, & upon the opposition she had met with from false Brethren, and upon her intanglement in Secular affairs, but was there no fault in herself; here now she comes to lay much of the blame upon herself? My own Vineyard (faith she) I have not kept. God's dispensations of Providence to me (saith she) have been some cause of my blackness: The opposition I have met with from false Brethren have yet been a greater cause, but the truth is (saith she) notwithstanding both these, had not the fault been my own, I had not been so black. I might have kept my Vineyard better then I have done. The truly gracious, and humble Soul will not as to its failings excuse itself wholly. It may charge something upon foreign causes out of its self, either from God or Satan or men, but will not discharge its own naughty and corrupt heart. The hypocrite chargeth God, and the Devil and men highly, but seldom chargeth himself, or if at all very faintly. The reason lieth in the pride of his heart which will not suffer it to stoop so low as to give God glory, or to take any shame to its self.

2. Secondly, Observe what words they are which these words immediately follow, They made me the keeper of the Vineyards, but my own Vineyard I have not kept. The Soul that is too much abroad is ordinarily too little at home, he or she that must have an Oar in every ones Boat seldom hath his own Boat well governed; Such a Soul is like the gadding housewife, whose own house rarely is well looked after. This happeneth especially when the Soul is much abroad about secular concerns; the Soul though it be of a Spiritual nature, yet is very capable of being laden with, and mired in thick Clay. No Soul is so careless of things of an Eternal concern, as those Souls which are most careful and solicitous about things transitory, and perishing. There is a kind of inconsistency betwixt the business of the world, and the business of Heaven, the prefent world, and that which is to come, Nor is any Church so neglective of the Vineyard, with which God hath betrusted it, as that Church that hath bowed down to impositions of false worship. But I shall not largely discourse either of these points, though there be a good foundation in the text for it. There are vet two other.

3. Thirdly, It is the Spouse that here complaineth, saying, My own Vineyard I have not kept. Hence observe, Even God's own People are to ready to neglect the Vineyard with which God hath betrusted them.

4. Fourthly, In that she assigneth this as one, and that no small cause of her blackness, observe,

Prop. The Churches, or particular Christians negligence in keeping of their own Vineyard, is one main cause of their appearing blackness. This includeth the other, I shall therefore discourse them together; I shall handle this by inquiring,

1. What is the Spouses own Vineyard. 2. Wherein the keeping of this Vineyard doth lie; 3. I shall show you, That even the Spouse of Christ is a • t to neglect her own Vineyard. 4. I shall show you what the Ordinary causes of this negligence are. 5. Then I shall show you how this doth cause her to appear black. After which I shall make some application of the discourse.

1. There is no man that liveth, be he believer or unbeliever, but were he sensible of it, hath a Vineyard committed to him by God to keep; It is