Paraphrast expounds the term in the Text of false Prophets Ahab and Jezebel had 300 of them at a time a great number of the People were ready upon all occasions to relapse into Idolatry and Superstition as they had any Princes that would either tolerate or incourage it Jeremiah and Micaiah and Amos and Elijah and all the true Prophets of the Lord found that their Mothers Children were angry with them so did those that were good People amongst them the Priests were a snare upon Mizpeh and a net spread upon Tabor to hinder the People from attending the true Worship of God Look upon the Church of Christ In Christs little company there was a Judas a Son of perdition and amongst the multitudes that followed him there were many that followed him but for the loaves In the primitive times there was a Demas an Hymeneus and a Philetus a Simon Magus Many false Apostles that opposed Paul and the Apostle to Timothy Prophesieth that there shall not be a lesser plenty of them in the latter days 1. Nor can it be reasonably expected otherwise considering 1. Gods appointment for the exercise of such as be real and true Saints 1. Cor. 11. 19. There must be saith the Apostle heresies amongst you that those who are approved may be made manifest False brethren discover themselves either by the broaching of false doctrine to corrupt the faith of Christians Or by bringing in undue Rites Ceremonies and Superstitions to corrupt the Worship of God Or by a looseness of conversation discovering the want of the Love and fear of God in their hearts Now the Lord hath appointed such a Constitution of his Church that these shall be tolerated in it that those who are approved may be made manifest contraries near one another best discover themselves 2. Secondly Man is tyed up to a judgment according to outward appearance God alone judgeth the heart and according to the reality of things Even Christ himself tho as God he was Omniscient and needed not that any should tell him what is in the heart of man yet when he appeared in the head of his Church here upon the Earth and acted as the chief Minister in and of it he admitted a Judas into his first society of that nature teaching us in our admissions of members whether by Baptism or other wise to content our selves with a visibility and outward appearance there must be a difference betwixt the Church visible and invisible the Church Militant and Triumphant 2. But as these are contrary in their Principles and in their Ends so they must and will be contrary in their actions and they will be angry with the true and more sincere Professors of the Gospel Thus it hath been in all ages and periods of the Church thus it is and will be Cain was a false Brother in the Church in Adams Family he roseg up against his brother Abel and slew him because he offered up a better Sacrifice and God had more respect unto him then he had unto Cain Ishmael was a false Brother in Abrahams Family Esau in Isaac the Scripture tells you of the ill agreement betwixt Isaacs and Ishmael Jacob and Esau The whole story of the Church of the Jews recorded in Scripture and of the Church of Christ recorded in the New Testament is a proof of this opposition so is the whole story of the Church since the Apostles time and what need we any further proof then what we have at this day nor can any thing else be rationally expected whether we consider the falseness of such Persons hearts to God and the interest of God or the Pride of their hearts Or the looseness of such mens principles 1. The hearts of all such are false to God and the interest of God The love of God is the thing which doth distinguish a sincere Christian from an Hypocrite the Hypocrite loveth God in Word and in Tongue only the other loves him in Deed and in Truth There is no faithfulness in an Hypocrites heart his heart is not right with God the true Christian is sincere for God and serious and right down in his actings for the honour and glory of God The other doth but mock and dissemble and pursueth private interests of his own he sees that profession serveth his design and interest Observe in any other thing where two or more are joined in the prosecution of a design and one of them is serious right down and plainly pursueth his end but the other runs along with the business for some other ends or upon some otherdesigns but is not real in his scope intention and actions for the obtaining the end which he pretendeth to he whose heart is right for the work hath no greater enemythen he who is joined with him seemingly in the pursuit of it This is the case here all those who are visible Members of the Church of God are appearingly coupled in a design for the honour and glory of God It is the whole business of the Church of God which is the only body of People upon the Earth which God hath called and chosen for that purpose for the predication of his name In this Church there are some who do it from a single and right heart truly intending the honour and glory of God as their end there are others who are under an ingagement to do it as much as the others but their hearts are not right with God do not stand towards that work but drive some self end of private honour credit and applause these men may do some things night but they never walk with God fully as I remember it was said of Amaziah one of the Kings of Judah 2 Chron. 25. 2. He did that which was right in the sight of the Lord but not with a perfect heart so it may be said of these it may be they may do many things which as to the matter of them are right in the sight of the Lord but they neveâ— 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
Whispers to this sense a believer often heareth from the Devil from the men of the world and from his own heart also Solomon Personating the true Church every true believer fancieth the voice of these Spiritual adversaries in his Ears nor is there any Child of God but heareth it at some time or other The spouse therefore preoccupieth this objection by this Apostrophe O you daughters of Hierusalem I am black but comely like the tents of Kedar like the Curtains of Solomon You daughters of Hierusalem Hierusalem is an Hebrew word and signifieth The Vision of Peace or They shall see Peace it is to be considered in its Political Ecclesiastical and Typical notion 1. In its Political Notion it signifieth the Metropolis or chief City of Judea a City supposed to have been builded by Melchizedeck and by him called Salem he is called the King of Salem Gen. 14. 8. Heb. 7. 1. 2. Salem in Scripture is put for Herusalem In Salem is God known Psal 76. 2. It was afterwards for some hundreds of years in the possession of the Canaanites Adonizedek was the King of it Josh 10 3. who was conquered and slain by Joshua Josh 10. 26. the Jebusites afterward lived there in common with the Benjamites who did not drive them out Jud. 1. 21. David smoâ—e these Jebusites 2 Sam. 5. 7 8. and took the strong hold of Zion made it his City It was scituated amongst the Mountains hence you read of the mountains being round about Hierusalem Psal 125. 2. Yet the habitable part of it was in the Valley Jer 21. 13. Now if we take Hierusalem in this notion here the Daughters of Hierusalem are the Inhabitants of this famous City 2. But there is an Ecclesiastical Notion of it so it signifiyeth the Jewish Church Hierusalem was the place where the Temple stood where was the most folemn Worship of God thither all the males of the Israelites went up thrice a year to Worship God There lived the High Priest in that place alone in their setled state they were to Sacrifice Hence Zion a City contiguous to this City the City of David and Hierusalem are often in Scripture put for the Jewish Church hence the Psalmist praying for the prosperity and restauration of the Church of the Jews Prays in this aialect Build thou up the walls of Hierusalem So Psal 102. verse 23. to declare the name of the Lord in Sion and his praise in Hierusalem that is in the Jewish Church In this sense the Daughters of Hierusalem are the members of the Jewish Church 3. But there is yet a further Typical Notion of it So it signifieth the Church of God both that part which is in Heaven Triumphant called the mother of us all which is called the New Hierusalem Rev. 3. 12. ch 21. verse 2 c. or that part of it which under the Gospel is still militant on earth Zech. 8. 22. Thus the Daughters of Hierusalem are the Members of the visible Church you may take it in either notion either thus O my neighbours you people amongst whom I dwell or O you that are members of the same Church of God with me Brethren are too ready to censure and upbraid one another Aaron and Miriam spake against Moses Num 12. 2. David complaineth that he was an alien to his mother's Children Psal 69. 8. and in the next words the Spouse saith my mothers Children were angry with me To these she saith I am black but comely how the Church of God or the particular Souls in it are Black I shall have occasion more fully to shew you hereafter Every one will understand she speaketh in a figure and intends not the black colour of the flesh but some condition fitly enough represented and expressed by a blackness of colour But comely There is no contradiction in that There is a comeliness in some blackness The Black Eye is comely so is the black marble But I reserve a further and larger discourse concerning the spouses blackness and comeliness till I come to the Propositions of Doctrine I intend to discourse from the words but what is the meaning of the follow phrase As the tents of Kedar as the Curtains of Solomon They are certainly two similitudes which the Spouse brings elegantly to set forth what she had said either concerning her blackness or concerning her beauty and comeliness Only the question is whether the sense be this I am black like the tents of Kedar and like the Curtains of Solomon but I am also like them comely also Or thus I am I confess black like the Tents of Kedar but I am also comely like the Curtains of Solomon The letter pleaseth me best because we read nothing of any black Curtains that Solomon made for the Temple and it is most likely he kept the colours of the Curtains of the Tabernacle which were Blue Purple and Scarlet Redar was one of the Sons of Ishmael as you read Gen. 25. 13. It is probable that he did build some City in Arabia which as was very usual he called after his owne name We shall read that in the Prophecy of Isaiah against Arabia Isaiah 21. 17. he hath this expression The mighty men of the Children of Kedar shall be deminished And in the Prophecy of the Gentiles coming in to Christ Isaiah 60. 7. All the flocks of Kedar shall be gathered unto thee and the Rams of Nebujoth You read of it also Jer. 2. 20. and Jer 49. 28. and Zech. 27. 21. Arabia and all the Princes of Kedar Keder then was either a City or a Province of Arabia which was a very hot Country they had at that time generally no such fixed houses nor such wayes of covering their habitations as we have They did generally live in Tents which were moveable places of habitation these were ordinarily covered with the Skins of beasts which they killed for their uses That kind of covering as you know in Countreys where the Sun is very hot is apt to tan into a very lothsome and unlovely colour To these the Spouse compares her self I am black like the tents of Kedar Like the Curtains of Solomon This I take to relate to the latter part of the Spouses words Solomon made Curtains for the Temple and it is very likely they were made in Proportion to those which were made by Gods Prescription for the Tabernacle Exod 36. 8. of fine twined Linnen Blue Purple and Scarlet with Cherubims of cunning works the Spouse compareth her self to these for comeliness Look not upon me because I am black That is you Daughters of Hierusalem look not upon me The Chaldee Paraphrast maketh this the voice of the Jewish Church speaking to the Heathens thus O you Heathen Nations do not despsse me because I have made my self blacker then you by doing after your deeds Worshipping the Sun Moon and all the host of Heaven false Prophets have made me to err after your ways by which means the wrath of the Lord is
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 strugling together in her Womb so is many a good Christian when as indeed there is no greater note of Grace then this Combate of the Flesh and the Spirit if thou hadst not two parties within there would be none of these conflicts the unregenerate man hath nothing of them he hath motions to sin but no contrary habits to oppose no lustings of the Spirit against the Flesh such a man may indeed from natural light and the obligation under which the law of nature layeth him sometimes resist motions to more gross and flagitious sins but this combate is rare and in very rare cases and those such where the law of nature is offended or his honour and reputation and profit and advantage is concerned as to his avoiding of them nor is the Battel ever very hot The true Christian hath a double principle the one natural this inclineth and moveth him to sin the other supernatural and infused Both these principles are active and operative and these spiritual conflicts must be expected the discovery of the truth of Grace in thy Soul doth much depend upon thy behaviour in the Spiritual Fight and thy managery of it if thou findest this conflict if thou maintainest it with thy might if thou criest unto God for help and strength if ordinarily thou beest a conquerour Thy opposition is so far from being an evidence against thee that it is a great evidence for thee Nor let good Christians wonder if the exercise of their grace meets with opposition from without and that from their Mothers Children too As there are two parties in every gracious heart so there are and ever were two Parties in the Church of God There were some and those the greater number on whose behalf Paul saith he could wish himself accursed from Christ they were his Brethren and not only his Kinsmen according to the Flesh but Israelites to whom belonged the Adoption and the Glory and the Covenants and the giving of the Law and the Service of God and the promises yet Rom. 9. 6. they were not Israel though they were of Israel neither were they all Children because they were the Seed of Abraham v. 8. They which are the Children of the flesh are not the Children of the promise God in one place promiseth to make his Seed as the Stars of Heaven Gen 22. 17. in another place Gen. 13. 16. As the Dust of the Earth He had a Starry Seed these were a great number for he was the Father of the Faithful the Father of Believers the Father of all Holy Men that do the works of Abraham He had also a dusty Seed this was greater thus it is said he should be the Father of many Nations and he was the Father of the whole Jewish Nation the oâ—â—y visible Church God had for many years upon the Earth but these saith the Apostle are not all Children T 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 throughly purge his floor Nor do you wonder if these things make you appear b ack The Papists think they make us appear very black when they can tell us of Errors and Heresies Factions Divisions and Schisms amongst us and indeed it is a reproach to us they are spots and blemishes in the Assemblies of Protestants But 1. Are they then so well agreed amongst themselves what mean then the differences betwixt their Dominicans and Franciscans to say nothing of their other Orders What means their Secular Priests and Jesuits so bespattering one another in their Books Though it is very probable that if Protestants could dispense with their consciences to with-hold from the People the sight and knowledge of the Holy Scriptures the rule both of their faith and life so as they know no more to differ about then their Priests tell them or to set up a Judge of all controversies that should be infallible and from whose decrees none must vary And finally to set up an Inquisition to force all mens Obedience to the decrees of that infallible Judge under pain of death I say could Protestants in these things dispense with their consciences to take such methods for unity they might probably arrive at as great if not a greater unity then they can glory in who have been so far from it that themselves reckon 30 or 32 Schisms and those of that nature as according to their principles destroy all unity for so many times some of which lasted a great many years too they have been at a loss for to find the true visible head of the Church We know that the Apostolical and purest Churches that ever Christ had upon the Earth had some that were indeed Mothers Children Members of the visible Church but no Children of our Heavenly Father and that these have constantly been angry with and given opposition to those that have been the true and sincere Members of the Church and have brought in Errors and caused Schisms and
profits honour c. as well as with the supply of our necessities We live in and converse with the world which is full of objects that gratifie our sensitive appetite in these things these are continual temptations to us to remit at least the care of our own souls to neglect our own Vineyards The Church also while it is militant here on Earth considered as Visible hath in it a great mixture of the world though not of the Pagen world there must be a profession of Christ in all the Members of the Visible Church yet of that world which lyeth in wickedness and it is this mixture of Hypocrites with such as are the sincere Servants of God that causeth the Church's neglect of its Vineyard All the remissness in a Church of its care as to the Doctrine Worship and Discipline of Christ proceedeth from this mixture of persons who are no more than Visible with such as are sincere and true Members of the Church of Christ 4. A fourth cause of this neglect is mens foolish presumptions that they are well enough The work of every particular Person in keeping the Vineyard of his own Soul is so contrary to the grain of flesh and blood that not only the natural man but even the Sanctified man in regard of that corruption which is yet in him is ready to take up with short measures of it and to think his Vineyard is well enough kept when indeed it is not men are loth to be righteous over much and are very apt to think that a little is enough We are very apt to think that we do enough duty and consider not the mark which we are to press after the measure of the stature of the fulness of Christ It is something natural to us to think we may not only do but over-do what God requireth of us when alas when we have done all we can we are unprofitable servants servants so that what we do is but our duty unprofitable servants so that what we do cometh much short of our duty Perfection is what we are all bound to aim at and strive after but withal it is what no man attaineth not as though I had already attained or were already perfect saith the Apostle You know in works that are not naturally pleasing to us we are well pleased to think we have done enough Thus it is in the business of Religion and holiness they are things which please not flesh and blood so as we are well pleased when we can Satisfy our selves and think that we need do no more nor go any further and as it is with particular Christians so it is with Churches all which have not Pastors and Governours according to Gods own heart nor are all the members of them members of Christ Now those who are not so are no great lovers of nor zealous for the perfection of purity but can take up with measures short of those which Christ hath made and given Hence is that neglect of the keeping their own Vineyards which is but too obvious in all Churches and hence are those obvious declinations in that duty which men owe to God and in the purity of Churches every Age is still declining and growing worse then the former whiles a party in the Church still studyeth more and more to wriggle their neck out of the yoke of Christ and to get rid of some ingrateful things to flesh and blood which a former Age retained For as no particular Person at first runs up to the highest degree of wickedness so seldom doth any Church at first Apostatize to that degree but gradually declineth None shall need to enquire whence it is that this Neglect of our own Vineyards maketh us to appear thus black who but considereth that this Neglect is contrary to the Divine rule which obligeth us to keep our hearts with all diligence Prov. 423. to strive after perfection and to go on unto it and also obligeth all Churches to keep that which is committed to their trust to keep the Lords Word c. There is no medium in this case betwixt black and white The Whiteness beauty and glory of a Christian lyeth in his holding fast of his profession both of faith and holiness his keeping close to the divine rule and here in also lyeth the whiteness and beauty of those assemblyes of Christians which we call Churches and the more or less both of a Christians and of a Churches beauty and whiteness lyeth in his or their more or less conformity to the divine rule which being granted their neglect of this must necessarily render them black and make them to appear so to others This discourse may in the first place let us see the weakness of our faith in our different apprehensions of our worldly and spiritual concernments Certainly had we the same persuasions that we have Souls as that we have Bodies as quick apprehensions of the danger of our Souls miscarriage as we have of our bodily dangers had we but a firm persuasion of the excellency of our Souls above our Bodies we should have an equal if not a greater care to keep this Vineyard of our immortal Soul as we have to keep our Bodies but have we so It is true there are some in the World that are lazy and slothful as to their outward concerns they will rather steal or beg then work but these are but few in comparison of others God hath given men a body to look after with what diligence doth he keep that he riseth up early lyeth down late and eateth the bread of carefulness and all this for the keeping of his body but for this Vineyard of the Soul of man how few are they that look after it how little is the diligence that is used in keeping of that who attendeth the health of his Soul with that diligence that he attendeth his bodily health or the maintenance and food of his Soul with the same diligence that he attendeth his bodily food and sustenance or the adorning of his Soul with the same care and diligence that he attendeth the adorning of his body What doth this argue doth it not speak either that men have no great opinion that they have immortal Souls or that they have no great opinion of the price and value of them or that they do not think there is so much care necessary for the keeping of them We may observe from hence upon what the blackness of particular Souls and Churches is principally to be charged There may be some blame to be laid upon forrein causes Temptations from the World and the Devil but the greatest blame must be laid upon our selves Did we keep our watch so strictly as we might keep it Temptations could have no such power upon us as they have the Devil and the world can do no more then strike fire the tinder that receiveth it must be in our own box when the Prince of the World came to Christ
Man 's but a shadow and a Picture is That shadow's shadow yet don't judge amiss Though here you onely on the shadow look What followes read The Substance is i' th' book THE INTERCOURSES OF DIVINE LOVE BETWIXT Christ and his Church OR The Particular Believing Soul Metaphorically expressed by Solomon in the first Chapter of the Canticles or Song of Songs Opened and Applied in several Sermons upon that whole Chapter In which the Excellencies of Christ the yernings of his bowels towards Believers under various circumstances the workings of their hearts towards and in communion with him with many other Gospel Propositions of great import to Souls are handled By John Collinges D. D. Solomon divinitus inspiratus Christi Ecclesiae laudes aeterni Connubii cecinit Sacramenta simulque expressit sanctae desiderium animae Epithalamii carmen exultans in spiritu jucundo composuit Elogio figurato tamen Nimirum velabat ipse instar Moysis faciem suam non minus forsitan in hâc parte fulgentem to quod illo adhuc in tempore nemo aut rarus erat qui revelatà facie gloriam illam speculari sufficeret Bernardus 1 Serm. in Cantica London Printed by T. Snowden for Edward Giles Bookseller in Norwich near the Market-place 1683. To the Lady Ann Knightley Madam AMongst the many Spiritual mercies by which within these fifty years last past England hath been exalted to heaven as our Saviour said of Capernaum the plenty of good Books hath not been the least so as there is hardly any point in Divinity which hath not been judiciously handled both dogmatically polemically and practically and discourses upon it published in our own Tongue The things hid in times of Popery yea and for many years in the beginning of our Reformation have been made known the things covered have been revealed what was at first spoken in darkness hath been told in the light preached upon the house tops and so published that all those who would might read and understand Certainly no Nation under Heaven of which we have any record was ever blessed with the Means of Grace to that degree none ever had more judicious Interpretations of the Word of God nor more serious and faithful Applications of it to the Consciences of men and women so as if either the Doctrine or Duty of the Gospel be yet hid to any it is much to be feared that it is to such only who shall perish But of all good Books we have been exalted in none more than those which have bin wrote on practical Subjects Books of all others to be most highly valued as more immediately serving the great end of man in shewing him the way of Salvation directing his coming to Christ and walking with him of which we have had such plenty as indeed there would be no more need of writing on such Subjects if the Vanity of our Natures did not more incline us to a discourse upon the same Argument newly wrote than to what hath been written as well some years since by which means the multiplying of good Books doth not a little contribute to the much reading of good Books and that I am sure contributes much both to knowledge and practice the two great ends that every Preacher ought to aim at so as I cannot be of their mind who would have no more written of this nature because so much hath been already wrote any more than I can be of theirs who think there is now no such need of Preaching because formerly there hath been so much So long as there are any Souls in the World who know not Christ and live not up to the Rules of his Gospel there will be need both of the one and of the other nay were there none such there would be need of it to keep up the Grace of God bestowed upon men in its warm exercise Nor me thinks should there be one Preacher of the Gospel who should not publish the glad tidings of it and leave some Record to the Ages to come of his faithfulness in that work The Riches of Divine Grace can never be too much published we can never enough declare his love who for our sakes became poor that we through his poverty might be made rich Such like thoughts as these Madam have brought these Discourses into a more publick light They were composed many years since soon after my entrance into the publick Ministry I am willing they should be a Testimony to the world what Doctrine I then Preached and see no cause yet to be ashamed of and what scope or design I have alwaies propounded to my self The Gospel of the Kingdom Christ The faithsul saying worthy of all acceptation that Christ Jesâ—â— came into the world to save sinners 1. Tim. 1. 15. The Apostle Doctrine Acts 4. 12. That there is no Salvation in any other then in Christ for there is no other name under Heaven given amongst men whereby we must be saved were the great things I took my self concerned as a Preacher to publish to the world Together with what our Saviour hath taught us That he who believeth him i not condemned But he that believeth not is condemned already shall not see life but the wrath of God abideth on him Joh. 3. 18. 36 and that Faith without works is dead These were the greaâ— things I had in my eye to open explain and apply to people My apprehension that I saw much of these things revealed in the Song of Solomon though clouded under Metaphorical expressions was that which led me to the study of that difficult portion of holy Writ than which undoubtedly there is no portion of the Old Testament more Evangelical according to the common Hypothesis agreed by the most valuable Divines in all Ages viz. That it contains a Dialogue between Christ and his Church or particular believing Souls in it If any think I might have chosen plainer Texts from which to discourse these things I freely yield it as to many of them But shall this excellent Book alwaies acknowledged a sacred portion of holy Writ by the wisest man upon earth stiled the Song os Songs that is the most excellent Song lie by us as the Vision of a Book that is sealed or be bound up in our Bibles for nothing Or can there be any work more worthy of a Divine than to attempt the clearing of so incomparable a piece of Divine Revelation from that darkness which it pleased God to cloath it with in a time when the most which he spake concerning Christ was in Types 〈◊〉 Prophecies or Metaphors Time together with the Sermons of â—hrist and his Apostles have expounded the Types and Prophecies of Christ Is it not a work worthy of us to explain the Metaphors that we might have a Christ wholly unveiled There 's no great fear of any dangerous erring in the case if he that explaineth taketh care that his Explication agreeth with plainer Revelations Madam I think I may
old 1 Kings 11. 1. 4. She and his other Wives turned away his heart from God that it was not perfect as was the heart of his Father David He grosly fell away so foully that some question whether he ever had a truth of grace others think his failure a sufficient foundation for their slippery Doctrine of Total and final Apostacy and conclude him damned it is something to our purpose to examine that Question also Qu. Whether Solomons Apostacy was total and final The Arminians say he fell away Totally but not finally Some amongst the Papists have suspended their Judgment concerning his final Apostacy witness the Arch-Bishop of Toledo who had Heaven and Hell pictured in his Chappel and Solomon half in the one half in the other Of this mind are Jansenius Barradius Torniellus Pamelius Feuardentius Hostiensis c. and amongst the Ancients Tertullian and Cyprian to whom also amongst the Protestants Zanchy and Peter Martyr seem to incline Amongst the Ancients Augustine Prosper Basil and Theodoret to whom Pineda reckons Cyprian and Gregory are thought to favour the more severe opinion of Solomons total and final Apostacy Abulensis Tostatus Vega Pererius and Belarmine conclude it The Ancient Jewish Writers and amongst the Ancients of the Christian Church Ireneus Gregor Neocaesar Hilary Hierom Ambrose Cyrill of Hierusalem and others amongst the Papists themselves Aquinas Bonaventure Hugo Cardinalis Comestor Paulus Burgensis Dionis Carthus Genebrard Damianus Pineda Delrio Serarius and Lorinus And with these the generality of Protestants conclude he was no reprobate nor did fall away finally nor say the Protestants totally Solomon saw a great evil under the Sun Princes going on foot while Servants rode on Horseback De-La Champius observeth a greater Evil than this in the impudent Jesuites whose consciences will serve them to reprobate Solomon and Canonize Traytors and other open Servants of Lusts and as he noteth what Dr. Willet long since observed is in this instance verified concerning Bellarmine That it is ordinary with him when he finds his own Doctors divided to take in with the worser part of them We conclude for Solomon that he was a true Child of God and that although he fell yet his fall was neither total nor yet final but he was restored by repentance And for this assertion we conceive we have sufficient Evidence from Scripture besides the Authorities of men already cited declaring their sentiments from several convictions Hierome Cyrill and Pineda urge that Text Prov. 24. 30. where they conceive Solomon speaking in his own Person and saying I went by the field of the sloathful and by the Vineyard of the man void of understanding and loe it was all grown over with Thorns and Nettles had covered the face thereof and the Stone-wall thereof was broken down v. 32. This I saw and considered it well I looked upon it and received Instruction To which Pineda joins Prov. 30. 1 2. which if with the Jewish Rabbines we could conclude that unknown Agur to have been Solomon would give some auxiliary strength to that in the 24th Chap. to advantage which Pineda's observation of the ancient Septuagint mixing the 24. and 29. and these words of the 30th Chap. together as if all were spake by the same man and of himself may be worthy of consideration Bachiarius Serarius and De-La Champius urge a 2d Argument from 1 Kings 11. 43. and 2 Chron. 9. 31. where it is said that when he died he was buried with the Kings of Israel which they think strengthened by their observation that the Scripture mentions the the burial of Ammon Joram and Joash 3 Wicked Princes elsewhere But we must have better Arguments than this for we are told that Abiam 1 Kings 15 8. was buried in the City of David so was Amaziah 2 Chron. 25. 8. and Rehoboam 2 Chron. 12. 1. when on the other side Manasses though reconciled to God before his death yet had not the honour of that burial As the wisdom of divine providence hath left the surface of the Earth for a common walk both for the just and unjust so nothing appears but that the will of God hath left the bosom of it in any part thereof a common bed for them nor do I find any sufficient evidence of any consecrated burial-places so early in the world which had there been and had we found Solomons Tomb there it would have told us no more than the Churches opinion of him and that usually to Princes is very charitable and questionless would have been so to him who was the greatest Prince which the Earth ever saw But certainly for that argument which De-La Champius and Pineda both bring from the Covenant made with David concerning Solomon mentioned 2 Sam. 7. 14. 1 Chron. 17. 13. and Psal 89. v. 20 21 22 c. to the 37th v. we may say of it as David of the Sword of Goliah There is none to it Let us a little view the Text In the first you have the words of God spoken to Nathan going to enquire Gods approbation of Davids design to build a Temple the Lord denies David liberty but takes his offer kindly and bids the Prophet tell David That when his days should be fulfilled and he should sleep with his Fathers God would set up his seed after him which should proceed out of his bowels and establish his Kingdom v. 13. I will establish the Throne of his Kingdom for ever v. 14. I will be his Father and he shall be my Child If he commit iniquity I will chasten him with the rod of Men and with the stripes of the Children of Men But my mercy shall not depart from him as I took it from Saul whom I put away before thee In the book of Chronicles 1 Chron. 17. you have the same thing repeated only there v. 14. you have I will settle him in my house In the 89th Psal you have a larger account of that covenant so far as concerns David v. 20. 21 22 23 24 25 26 27 28. v. 29. His seed also will I make to endure for ever c. If his Children forsake my law and walk not in my judgments Then will I visit theer transgression with the rod and their iniquity with stripes Nevertheless my loving kindness will I not utterly take from him Nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my lips Once have I sworn by my Holiness that I will not lie unto David In this Text you plainly discern a Covenant made with David on the behalf of his Seed and that Seed of his that should sit upon his Throne which was Solomon as well as on the behalf of himself Concerning him God saith 1. I will establish the Throne of his Kingdom 2. I will be his Father and he shall be my Child 3. If he sins I will chasten him with the rod of men and with the stripes of the
in none of your bosoms Is there not amongst some of you a sad neglect of Reading the Scripture Let me tell you it speaks you to have tasted very little if at all how good the Lord is Secondly How sadly doth this reflect upon those who despise Prophecyings It is a dreadful Text 1. Joh. 4. 6. We are of God He that knoweth God heareth us he that is not of God heareth not us It is true no Minister of Christ can say He is of God in that strict sense as the Apostles did whose Calling was not of men nor by men but immediately from God It is also true that every one who talks out of a Pulpit is not of God Many run whom God never sends and you shall easily know them by the message they bring But every faithful Minister of Christ that faithfully openeth and conscienciously applieth the Word of God to Peoples understandings hearts and consciences is of God that is he is sent of God he is the Ordinance of God and he that knoweth God that hath â—â—y saving experimental knowledge of God will hear such a one If there be any that despiseth such Prophecying he is not of God Now this men may do from looseness and prophaneness and this too many are guilty of and by it proclaim to the world that they were never born again of the uncorruptible Seed of the Word that they never yet tasted the goodness of God in an Ordinance There is another generation that despise Prophecyings pretending to the immediate Teachings of the Spirit of God I shall in my next Discou se God willing shew you that no pious Soul can undervalue the Teachings of the Holy Spirit nor think them needless but he that looks for them in opposition to the Teachings of the Word of God or otherwise than by and in the Teachings of the Word is ignoranr knowing nothing The Spirit brings to our remembrance the things which we have heard of God I never yet knew a pious Soul that duâ—st slight Reading or powerful Preaching I have indeed known Religious Souls neglect and despise some mens little jinglings of words in Pulpits flaunts of Rhetorick and playing with words or disgorging their malice and passion and they deserve to be despised and abhorred of all but I never yet knew that pious Soul that did not hunger after the Preaching of Jesus Christ in a plain Scriptural powerful manner I would say to any that pretend to despise Sermons pretending to the Teachings of the Spirit immediately as Paul spoke to the Galatians Gal. 3. 2. This would I learn of you Received you the Spirit by the Works of the Law or by the hearing of Faith So say I you pretend to some change of heart to a Receiving of the Spirit Received you the Spirit by an immediate afflatus or impression or by the Hearing of the Word Besides how shall the impressions of the Spirit be known tryed or judged but by the Word for St. John hath taught us 1 Joh 4. 1. That every Spirit is not to be believed And the Apostle warns the Thessalonians 1 Thes 2. 2. not to be shaken in mind troubled or deceived by Spirit nor by Word nor by Letter I shall shut up this Discourse with a word of Exhortation Which of us is there who hath not an ambition to be the Lamb's Wife and to be thought the Spouse of Christ Evidence then your selves to be such by your hunger after a communion with God in his Word by your much Reading much Hearing by your meditating in the Law of the Lord night and day For the written Word you have no plea to the contrary no excuse for the Word Preached I wish Christians had more general incouragement We have too much of of the word of man in Pulpits too little of the Word of God and as it is in Trade the false and corrupt making of Wares depretiates the Commodity and brings it out of esteem with such as abhor to be cheated So the abundance of false Preaching by which I mean not only Preaching of unsound Notions but Preaching vain Philosophy idle Speculations turning Sermons into Harangues of Oratory In short whatsoever is not intelligible Scriptural Preaching with a true design to shew men the way of Salvation and to direct them into it and in it I call this false Preaching We have so much of this that it hath brought a discredit upon the Ordinance I would have you as our Saviour directs Take heed what you hear and how you hear and that will oblige you to take heed whom you hear But withal Take heed that you hear for God hath told you that Faith cometh by hearing He hath said Hear and your Souls shall live And blessed be God he hath not left us without some that Preach Jesus Christ and him crucified and desire to know nothing else amongst people I cannot tell you how long you shall have any of the daies of the Son of Man work while it is day when the night comes no man can work We have had faithful powerful Preaching a long time possibly Christ never had a Church on Earth had such handling the Word of God so long a time doth not the Candle begin to fail and burn in the Socket We have an Ezra's Temple but is not Solomon's destroyed 2. There 's no such way to recover your Light and keep it with you as to cry after it and to make use of it while you have it God will not take away his Word from hungry Children Where are our Rogers Sheppard Hooker Fenner Preston Sibbs Burroughs and others It 's time to recover your Appetites that you may recover your Bread 3. Consider you that love the Lord will be the first that want it Prodigals of their Souls can feed upon any Husks though they fill their Bellies with nothing but wind and crudities That you may recover your Appetite to the Word Purge your selves of your lusts I shall conclude with that of James Jam. 1. 21 22. Wherefore lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingrafted word which is able to save your Souls But be you doers of the Word and not hearers only deceiving your own selves Sermon VI. Canticles 1. 2. Let him kiss me with the kisses of his mouth IT is not Let me hear the words of his mouth though that be intended the words of God's mouth may be brought to us by men like unto our selves as they were spoken to the Israelites of old by the Prophets the Spouse begs not only the Words of her Lord but that they might be spoken from himself She beggeth his words but so that they may be kisses tokens of his love and favour to her Soul She beggeth not only a more external Communion with God by which God communicates his Will to our exteriour senses but an inward Communion that God by his Word and Gospel would speak unto her heart that the Word might
Church and People of God ever since God had a Church or a Believer upon the Earth nor what the Scripture speaketh concerning such providences He that condemneth and casteth off a Church as no true Church for some particular Corruptions and undue mixtures doth not consider the state of the Jewish Church which yet God owned and Christ owned by having communion with the Assemblies of it in those things which were of his Fathers institution in it nor yet the state of the Church at Rome and that in Galatia and Corinth all which had their Corruptions and undue mixtures yet are owned by God and Christ as true Churches Where indeed Idolatry is owned in the Doctrine of a Church and ordinarily practised in the Worship of a Church or established as the Worship of it I cannot well tell what to say I do not find that Idolatry was ever established as the Worship of the Church of God in Judah tho I find it several times tolerated and during some wicked Princes reigns practised amongst them but not universally nor so steddily but a succeeding Prince quickly revived the true Worship of God and destroyed the Idols Idolatry seems to be that sin which unchurcâ—e h a Church and makes a People not to be owned by God as his People but that a Church should be condemned as no true Church where this is not found is more then I can find in Holy Writ tho there may be in a Church not so far corrupted a great many corruptions in which it may be a Christians duty not to join with them where Christ is owned and the truths of God necessary to be known and believed in order to salvation are owned and published and the main acts of Divine Worship are performed there is some comeliness So far a particular Christian though we see some particular failings in him and such as may justify the separation of him from a Church as a suspected Leper yet we ought to take heed of looking upon him with too censorious an Eye to restore him in the Spirit of meekness lest we also be tempted 2. We ought not to look upon them with a glad and satisfied Eye It is inhumane to rejoice in the afflictions of any but irreligious to rejoice in the afflictions of any belonging to God This was the sin of the Edomites for which God so severely threatned them by Obadiah v. 12. of his Prophecy Thou shouldst not have looked on in the day of thy Brother in the day that he became a stranger neither shouldest thou have rejoyced over the Children of Judah and to the same purpose Ezek. 35. 15. As thou didst rejoice at the inheritance of the House of Israel because it was desolate so will I do unto thee thou shalt be desolate and v. 14. When the whole Earth rejoyceth I will make thee desolate I fear there is too much of this ill humour in the world such an hatred to those that fear God and those Churches which walk most strictly up to the rule of the Gospel as produceth a joy and rejoycing when we hear that any evil betideth them We ought to be very careful of our selves as to this this is very far from weeping with those that weep but much less ought we to be glad and rejoice in the sinful falls of professors and miscarriages of such as have had a repute for religion and godliness Nothing is more against Piety and Charity The honour and glory of God is as much concerned in the sins of others as it is in our own sins and we ought no more to glory in the shame of others then in our own shame There is a double rejoycing in the sins of others The first is a rejoycing of wantonness when men out of a meer idle wanton humor can please themselves and others with discourses of Mens and Womens failings The second is a rejoycing of envy and malice when men envy good men their honour and repute in the world and therefore watch for their halting as Jeremiah 20. v. 10. and rejoice when they are fallen All rejoâ—cing in iniquity all looking upon others to that end or of which that is an effect is highly sinful as being against Piety a rejoycing in Gods dishonour and against Charity 1 Cor. 13. 6 a rejoycing in an evil befallen to thy Brother Take heed therefore of this looking upon the Spouse and this is too too frequent and no more then hath always been in the world which alwaies lay in wickedness and from Abels time was alwaies filled with malice against them that loved and feared God David deprecates it Psal 35. 19. Let not those that are mine Enemies wrongfully rejoice over me neither let them wink with the Eye that hate me without a cause v. 21. They opened their mouth wide against me and said Aha Aha our Eye hath seen it And David prayeth bitterly againâ—â— such a generation Lâ—t them be desolate for a reward of their shame that say unto me Aha Aha and so again Psal 70. v. 3. Ham rejoyced in his Fathers nakedness how dreadfully did the Lord revenge it upon him and his Posterity according to the prophetical Curse of his Father Gâ—n 9. 25 26. I have not without trembling seen People make sport at the natural defects of Persons so reproaching God in his works of nature and providence whereas they ought rather to bless God upon such sights who might have made them like unto such imperfect Creatures Not without more trembling sometimes seen and heard men rejoice and make themselves sport with the moral defects and profancness of others their Oaths and Curses and Drunkenness and ribauldry whereas they ought rather to mourn for the dishonour of God and that such things might be taken away from persons who call themselves Christians it argues a very corrupt Soul to rejoyce in the sins of any but to be pleased to rejoice and be glad at the stumblings and falls of Persons that make a profession of Godliness is yet more sinful because God by such sins hath more dishonour and such rejoycing can proceed from no other root but that of hatred to God and envy and malice Thirdly 3. We ought not to look upon the Spouse because she is black with a scornful and despising Eye The Psalmist complaineth Psal 123. v. 4. Our Soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud And Psal 79. 4. We are become a reproach to our Neighbours a scorn and derision to those who are round about us So Psal 44. 14. Thou makest us a reproach to our Neighbours a scorn and a derision to those that are round about us The occasion of scorn is blacknesâ— 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
Look under the vail 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 tryals 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 Lilly tho amongst thorns Sermon XXXVIII Cant. 1. 6. My mothers Children were angry with me I am now come to the 2d cause which the Spouse of Christ here assigneth of her appearing blackness The Anger of her Mothers Children My Mothers Children saith she were angry with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They fought in me or they fought against me In my explication of the verse I told you that some by Mothers Children understand those lusts and corruptions which are members of that body of death which yet remain in the best of Gods People those members mentioned by the Apostle Col. 3. 5. which we have while we live upon the Earth for our exercise to mortify these lye in the womb of the same Soul together with our habits of grace these are those which the Apostle calls the flesh which lusteth against the Spirit These cause that war in our members mentioned James 4. 1. they war against the Soul 1. Pet. 2. 11. Others 2. understand by the Mothers Children mentioned in the text False brethren such members of the Church as are indeed the Children of the Church our visible Mother but not the Children of our heavenly Father Tho in my own judgment I rather incline to the latter as the sense of the Text yet I shall give that deference to those worthy Interpreters that have mentioned the former that there being a truth in that I shall take both senses into the Proposition which I shall law down thus The conflict which particular believers have with their own inbred lusts and corruptions and which the Church hath with false brethren will often make them appear black to the Eye of the World Here are two propositions wrapped up together 1. That true Christians will have conflicts with their own lusts and corruptions and the true members of the Church with such as are false brethren 2. That both the particular Christians and the Church of Christ in these conflicts will appear black 1. True Christians will have conflicts with their lusts and corruptions This is so great a truth that this Spiritual conflict is a note of the truth of grace in the Soul It is indeed as wars use to be sometimes hotter sometimes cooler and more remiss and the Soul is in it sometimes more sometimes less a conquerour as God will please to afford the Soul more or less of his strength but it is always something When God did bring the Israelites into Canaan he was not pleased at once to drive them cut but by little and little Exod. 23. 28 29. neither were they faultless for many of the Tribes did not drive them out Judah could not drive them out Judg. 1. 19. It is said of several of the other Tribes that they did not drive them out Upon which God resolveth that he would not drive them out but they should be as thorns in their sides God in bringing Souls out of a state of nature into a state of grace doth not wholly drive out lust and corruption he bringeth sin out of its Dominion Rom 6. 13. So as it reigneth not in the mortal Bodies of the Saints sin like the tree in Nebuchadnezzars vision Dan. 4. 14. is hewed down many of its branches are cut off and its leaves and its fruit is scattered and the Soul is got from under it but yet the stump of its roots are in the Earth tho bound with a band of Iron and Brass kept under by the law of the Christians mind that he getteth no dominion the Soul is not under the power of it Now as there was a continual war betwixt the Canaanites left in the land and the Israelites so there is a continual war and spiritual combate betwixt those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these passions of sin these lustings of the flesh and the Spiritual part of the Spiritual man Paul doth excellently describe this conflict Rom. 7. 21. I find then a law that when I would do good evil is present with me for I delight in the law of God as to my inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members O wretched man that I am who shall deliver me c. Saint Paul sets forth himself there as a man in a battel and sometimes taken Prisoner So again Gal 5. â—7 For the 〈…〉 Spirit and the Spirit against the flesh and these are contr ary the one to the other And indeed in the last words lyes the reason of this war and conflict It is of the nature of contraries to expell one another not to indure one another in the same subject but to be in a continual combate till the one or the other hath got the Victory Grace in Scripture is compared to light sin to darkness light and darkness mutually expell one another so doth Grace and lust Now both these being in the Soul of the regenerate man who is but Sanctified in part and neither of them being lazy and inactive but active and operative principles there must be this conflict which I have mentioned this war in our members which makes the People of God look black 2. And as it fares with individual Christians with respect to their lusts and corruptions so it also fareth with the Collective Spouse the Church of Christ with respect to false Brethren who are the presumptive but not the true members of it 1. such will be in the Church while it is upon the Earth 2. And these will be angry with the true members of it 1. while the Church is upon the Earth it will be like a field of Wheat which hath tares in it the Gospel and the preaching of it is like a drag-net which draweth unto the Church as its shore Fish both good and bad there will come a time when the Lord will take his fan and throughly purge his floor but that will be in the day of judgment if we look upon Gods ancient Church the Congregation of Israel there was a Jannes and a Jambnes that resisted Moses a Corah Dathan and Abiram that rose up against Moses Aaron many false Prophets to mislead People many more false hearts that were easily misled the Chaldee
good and vertuous habits So as to the Church that Church doth not keep its own Vineyard that doth not besides purging itself of errors and scandals take care also that the truths of God be duly preached and published and the Ordinances of God purely administred This is now for the Spouse to keep or not to keep her own Vineyard now I say the Spouse of Christ whether the Individual Spouse which is every truly gracious Soul or the collective Spouse Which is the Church of God is very prone to neglect the keeping of its own Vineyard This needeth no other Evidence then the experience of all Christians and all Churches and that in all ages 1. I say first the Experience of particular Christians for who liveth and sinneth not against God The righteous falleth 7 times in a day now though it be true that many of the sins of Gods people are sins of pure infirmity Either through ignorance or impotency to resist the temptation yet both this ignorance and impotency are often occasioned through a neglect or not improvement of the means of knowledge and better information and through our not preparing our selves to the Spiritual fight putting on the whole Armor of God as we ought to have done Avoiding occasions to Sin abstaining from the appearances of Evil and giving no advantage to the adversary all which are our duties and enjoined us by the Apostle 2. Nor Secondly either is there or ever was any Church of God upon the Earth that kept its own Vineyard as it ought to have done The Church of the Jews was the only Church God had upon the Earth until the time of John the Baptist Whosoever readeth their story in the Books of Moses the Books of Kings and Chronicles or in the Writings of the Prophets will find that they did not keep their own Vineyard Never had any Church a trust more clearly committed to them they could have no long disputes about any thing of the revealed will of God if any question did arise they had an infallible rule Deut. 17. for the determination of it yet as I told you before as the ten Tribes made a total defection after the reigns of David and Solomon both whose reigns made up but 80 years in the latter part of which in Solomon's time towards the latter end of his Reign they also admitted very great corruptions so in the Kingdom of Judah they lost what was committed to their trust many times and seldom kept it 60 years together in any degrees of purity So that in Josiahs time the Book of the law was thrown about and hid in the rubbish and found by the repairers of the house of the Lord as you find in the story of the Book of the Kings Now that this was their most wilful neglect appeareth by their frequent reductions though not perfect to the Divine rule When Asa Jehosaphat Hezekiah Joash Josiah attempted it and the plain revelation which they had of the will of God both from the letter of the law their way for decision of doubts about it and the Prophets which God favoured them with all the while that Kingdom remained After that Church was destroyed and the Christian Church set up all the Apostolical Epistles give a proof of the proneness of Churches to neglect the keeping of their own Vineyards and of the Lords Watchmen to sleep while the Enemy sowed tares The same is also Evidenced by all Ecclesiastical history and from the History of all modern Churches their Deviations in Doctrine Worship Discipline c. testify it Nor is the reason of this aptness in us to neglect the keeping of our own Vineyards hard to be assigned 1. The first is the laboriousness of the work and the crosness of it to the genius of Flesh and blood For a Christian to keep his heart with all diligence is no easy work it lies much in a Christians denial of himself taking up the Cross mortifying his members as to which our flesh incessantly cries in the language of Peter Master spare thy self So that he who doth it rows as we say both against wind and tide It requires much knowledge and judgment to keep a mans self unspotted from errors but a great degree of self denial for any man to keep himself unspotted from the pollution of the World through lust upon this account it is that our Saviour compareth the way â—o heaven to a narrow way a strait gate And tells us that it is as easy for a Camel to go through the Eye of a Needle as for a rich man to enter into the Kingdom of God Our work is compared by our Saviour to a cutting off the right hand and plucking out of a right Eye In works of great labour and difficnlty we are very prone you know to be remiss and negligent 2. But this is not all The native corruption and inclination in mans heart to deviate from the holy and right ways of God is a great cause I must confess that as to the Churches keeping its Vineyard I cannot apprehend such a difficulty in it As to truth a man indeed cannot believe what he listeth but the Church notwithstanding this may keep the Doctrine of saith if particular Persons that are otherwise persuaded in some points then the rest of the Church is would but learn what the Apostle directs in that case Hast thou saith have it to thy self Rom. 14. and not think themselves obliged to publish to the disturbance of a Church what is their own particular opinion As to Ordinances relating to Worship and Government what difficulty can there be in keeping strictly to the Divine rule and doing that alone which Gods Word requireth the questions concerning that would be very few if men did not lay hold upon some general passages and apply them to their own fancies Were men but fixed in this to adhere to the Divine rule without diminishing it or without adding to it unless in cases where such additions are apparently necessary certainly this were all to be required in order to the Churches keeping its own Vineyard as to the Ordinances committed to it But the corruption of mans heart inclining him to interpret the will of God in a consistency to his own reason makes all the difficulty in the Churches keeping the Doctrine of faith And the wild humour that hath always possest men to Worship God according to their own fancies and to create decencies and matters of order according to their own pleasure and to conform their Altars to that of Damascus hath been all along in the story of the Church the cause of the Churches neglecting to keeps its proper Vineyard 3. Thirdly It is much caused from the mixture of the world in our conversation This is true both as to the neglect of the particular Christian as to the neglect of the Church also As to the particular Christian we are but flesh and have senses to be gratified with pleasures
these two things 1. That there are but few in the World that can be allowed to be the Spouses of the Lord Jesus Christ 2. That those who indeed are so yet while they are here are in a very imperfect estate very short of what they ought to be In the first place we may learn That there are but very few in the World that can be allowed to be the Spouse of Christ but a few to whom he can say You have Doves Eyes This Notion will separate divers five or six sorts of persons more especially from having any relation to the Lord Jesus Christ 1. Such who have malicious wrathful Eyes sparkling with nothing but revenge and fury How many such Professors is this Age full of whose Eyes sparkle like a flaming fire they breathe out nothing but malice and revenge and cruelty Prov. 30. 14. There is a generation whose Teeth are Swords and their Jaw-teeth as Knives Psal 74. 19 20. the least they can talk is of doing unto others as they have done to them it may be seven times more O! how contrary is this to the Spouse of Christ Psal 74. 19 20. v. 19. The Church of Christ is called a Turtle Dove what are her Enemies v. 20. The dark places of the Earth are full of the habitations of cruelty There 's no reliques of cruelty in a Dove house if you go in there you will find no blood no limbs of Birds but if you find an Hawk's Nest 't is there you find the blood and limbs of other Birds better than it self The tender Christian hath not his hand in the blood and ruine of his Brethren you find not in his Habitations the Instruments of cruelty nor any prey taken from the Widow and Fatherless He hath Doves Eyes I know no more certain character of one that is a stranger to Christ than this Let me see one that is full of cruelty wanting tenderness of heart malice and revenge c. I shall easily conclude him to be one who never digested that Gospel Precept well Matth. 5. 44 45. The Whelps of the roaring Lion are continually crying for blood and rapine and plunder but the Spouse of Christ hath learned from him concerning her Enemies to say Father forgive them for they know not what they do 2. Set aside those also whose Eyes are never satisfied Prov. 27. v. 20. Covetous greedy worldlings these have Hawks Eyes and not Doves Eyes And ah how full is the World of these Birds of prey too those that are like the Grave and like to Hell that never say There is enough but their whole business is to look about for more still and to cry with the Horsleaches Daughter Give Give Prov. 30. 15 16 17. The Horsleach hath two Daughters crying Give Give Nor doth any thing come amiss to them they never consult Conscience in it whether they can enjoy their desires without sinning against God or doing injury to others or no. The Dove takes the meat which is thrown to it and is satisfied however it feeds not it self to the prejudice of any other Bird as the Hawk doth A good Christian hath learned in all estates to be content and is satisfied with the portion God allots to him he seeks nothing to the injury of another in his right he covets not what is his neighbours the World is a wide Sea he fisheth with his neighbour but he robs not his neighbours Net nor suffereth his heart to covet what he hath in it The covetous man is none of Christ's Spouse That 's the second 3. Hence also the Proud man is shut out from any true Relation to the Lord Jesus Christ Give me leave still to go on with the Wise man Prov. 30. 13. There is a generation Oh! how lofty are their Eyes and their Eye-lids are lifted up But what are they Are they the Spouse of Christ David saith Psal 131. 1. Lord mine Heart is not haughty nor my Eyes lofty They are such as God shall humble Isa 5. 15. Isa 2. 11. The Psalmist brings it in as an Evidence that men were corrupt because they spake loftily Psal 73. 8. The pride and haughtiness of many speaks it unto their faces that they have not Doves Eyes 4. Hence fourthly Unclean persons are shut out from the Kingdom of God Such as to use St. Peter's expression 1 Pet. 2. 14. have Eyes full of Adultery that have wanton Eyes as the Prophet Isaiah expresseth it Isa 3. 16. But I shall not need inlarge upon this 1 Cor. 6. 9 These continuing such are shut out of the Kingdom of God And every one who understandeth any thing of the mind of God will agree in this and even Reason it self will allow the Sentence 5. Hypocrites are also by this shut out of the number of those who are Spouses to Christ You have heard there is a great deal of simplicity in the Dove which discovers its self at the Eye The deceitful Eye is not the Eye of a Saint Such are those mentioned in the aforementioned Text of Prov. 30. 12. There is a generation tâ—at is pure in their own Eyes and yet is not washed from their filthiness It is said of Jacob Gen. 25. 27. that he was a plain man This is a great commendation of a Christian a true Christian is a plain man an Hypocrite lies in folts there is many an hole in an Hypocrite but that it is hid under plaits of seeming Sanctity but the Child of God hath no doublings in his heart he hath Doves Eyes 2. Br. But in the second place you may observe from what you have heard that even the Children of God in this life are very imperfect There is none of them but have something of a Doves Eye something of all these habits of graces which I have noted to you under this comparison yea and so much as may distinguish them from others but yet where 's the Soul that hath a perfect Doves Eye either for quickness or cleanness or circumspection But I had rather press these under the Notion of an use of Exhortation The Proposition in that latitude according to which I have expounded it indeed doth rather speak what every Child of God should be then what he is Every Child of God hath the habits of these graces but they are in all imperfect the things which we should press after although who can say he hath attained Give me leave therefore to press you all who hear me this day 1. Those of you if there be any such who are prejudiced against the waies of God to a good Opinion of the waies and People of God because the walkers therein have or should have Doves Eyes 2. Those of you who are entred into them to shew it forth in your conversation that you have Doves Eyes 1. In the first place Let me take the advantage of my Text to make an Apology for my Master and those who take upon them the
up in him to study him more to converse with him more to keep to closer communion with Christ you yet know not the pleasantness that is in him there is a breadth of sweetness you have not measured and a depth of pleasure which you have not fathomed In the last place Is Christ not only fair but pleasant not only beautiful through Grace but pleasant lovely gentle sweet in his converse with the Souls of his Saints Let this commend pleasantness to every true Christian Labour not only to be gracious but to be pleasant I will name but two Arguments in the case 1. Consider Thus you shall be like unto the Lord Jesus Christ 2. Thus shall you honour your Profession An unpleasant Conversation in a Christian dishonours the Lord Christ it makes men think that he is an hard Master that Christianity is an odd thing which metamorphoseth men and women into strange kind of creatures unfit any longer for converse with the World Take off this scandal from the Gospel You may be pleasant yet not profane your conversation toward the World may be winning though you do not give your selves up to such a liberty as to hazard the ruine and loss of your own Souls It was a piece of Paul's pleasantness He became all things to all men that he might win some 1 Cor. 9. v. 22. 2 Cor. 10. 33. Sermon LX. Canticles 1. 16. Our Bed is Green I Am come to the Second Proposition of the Text in those words Our bed is Green The Chaldee Paraphrast making the Congregation of Israel the Spouse in this Song thus glosseth upon these words In the time when thou dwellest in our Beloved Bed our Children are many and multiplyed upon the Earth we grow and multiply like a Tree planted by the Rivers of Waters whose leaf is beautiful and whose fruit is much Possibly that antient Interpretation hath led the generality of Interpreters to expound the Text concerning the flourishing condition of the Soul and of the Church while it is in Spiritual conjunction with the Lord Jesus Christ it is not My Bed but Our Bed is Green and flourishing for so the word may be translated So that not to enlarge in further discourses about the Exposition of the Text taking it for granted that the Holy Ghost in this Text respecteth the Bed as it is the place for procreation or as it was the place where they did eat their meat in those Countries we may from it observe this plain Proposition Prop. That the fruitfulness of the Soul and of the Church doth depend upon Christs conjunction with them I shall speak to this Proposition by way of Explication confirmation and Application By way of Explication we will only enquire what is the gracious Souls fruitfulness or the Gospel Churches fruitfulness 1. The particular Souls fruitfulness lyes in its bringing forth of good works You read in Scripture of the fruit of the Body Deut. 28. 4. And of the fruit of the Land Deut. 7. 13. The Children of God are said to be Married unto Christ And as the fruit of the Womb is the consequent of carnall Marriage so the fruit of holiness is the consequent of Spiritual Marriage Rom. 7. 4. You are become dead to the law by the Body of Christ that you should be married to another even to him who is raised from the dead that we should bring forth fruit unto God This fruit unto God is called fruit unto holiness Rom. 6. 22. Christ is also compared unto a vine John 15. 2. We are the Branches and therefore purged that we may bring forth fruit ib. 5. 16. Whether therefore the gracious Soul be looked upon as the Spouse of Christ and Married to him by faith its fruit is holiness or whether it be looked upon as a branch in Christ still its fruit is holiness our works considering us as men are our fruit Now look as several Plants according to their different natures bring forth different fruit some bring forth pleasant some bitter fruit some wholsom some again noxious fruit so it is with men and women who are the Plants of the World by Nature they are all wild Plants and are corrupt and bring forth corrupt fruit called by the Apostle the fruit of sin unto death But having a new Nature given them by God they bring forth fruit unto life the fruits of righteousness which are also called the fruits of the Spirit Eph. 5. 9. Gal. 5. 22. the fruit of righteousness to shew the species or kind of them fruit unto life shewing the consequent of them the fruit of the Spirit shewing the more external cause of them Now as these fruits more or less abound in the Soul the Soul is more or less fruitful This is the particular Saints fruit 2. The Churches fruitfulness is its bringing forth many Sons unto God Children are the fruit of the body caused by generation Gods Children are the fruit of the Church caused by Regeneration Conversion is called a begetting 2 Pet. 1. 3. We are said to be begotten of God 1 Job 5. 1. God is our Father but the Church is our Mother It is the Church which bears us which travels and brings forth Children unto God And the Saints are called the Churches Children Isa 54. 13. All thy Children shall be taught of the Lord and great shall be the peace of thy Children The thriving of the Church lies in this when many Souls are in it converted and brought home unto God This is the Souls fruitfulness and thriving and this is also the Churches fruitfulness and thriving This is that which my Doctrine speaketh of and saith that i t dependeth upon Christs conjuncton with the Soul and with the Church Look as the fruitfulness of the Woman depends upon the conjunction of her Husband with her as the fruitfulness of the plant depends upon its conjunction with the Earth as the thriving of the Body by its meat dependeth upon the blessing of God Man liveth not by bread only but by every word that cometh out of the mouth of God And as the thriving of the plant dependeth upon the influence of the Heavens the shinings of the Sun and the distillations of the Clouds so yea much more then so doth the thriving of a Church and of a Soul depend upon the influence of Christs grace I will prove it first concerning the particular Soul 2. Concerning the Church 1. Concerning the particular Soul 1. It is Christ that giveth the Soul a prolifick vertue The fruitful Woman must have a prolifick vertue so must the plant of the field otherwise the Woman is barren and the plant is barren That power which is in any Soul to bring forth the fruit of holiness that is its prolifick vertue and this is from the Lord this is that which the Apostle calleth to will in Philip 2. 13. The will is the root of all humane actions and the power in the Soul to do
then Persons yet here again they are divided some understanding by the Beams and Rafters The Word and Ordinances of God Thus the Dutch Annotat. By the Beams is understood the Doctrine of the Prophets Apostles 2. Others understand the grace of the holy Spirit of God There are other particular fancies But I shall chuse to follow those who interpret the Rafters and Beams to be the Word and Ordinances of God for these like the Beams of an house keep up the Church and are as it were the Common Soul that running through the whole Church keeps it together and indeed makes it one and so much shall serve for the second question the third follows 3. Qu. Why the Spouse here compares the Word and Ordinances to Cedar and Fir or Cypress or Brutine There are four or five things which these trees and sorts of wood are more famous for viz. 1. Duration 2. Beauty 3. strength 4. Talness 5. Smell 1. It is observed of the Cedar that it is a beautiful goodly tree I shall add the 4th Talness indeed its talness is a great part of its beauty hence you read of the goodly Cedar Ezech. 17. 23. Psal 80. 10. and the tall Cedar Isa 37. 24. 2. As these are tall trees so they are strong and therefore ordinarily used in buildings strong and yet light Hence when the Holy Ghost sometimes would express the great power of God he expresseth it under this Notion The voice of the Lord breaketh the Cedars in Lebanon Psal 29. v. 5. Firs and Cedars are apt to bear great weights and yet without any great loading of the building 3. It is observed of them that they are very durable Naturalists say that they are not as other wood subject to worms nor so soon to rottenness and decay as other wood is Pliny saith that it is commonly thought they will never decay and gives an instance of the Temple of Diana whose Beams Rafters and Spars were made of Cedar The leaves and doors of Cypress And after 400 years they not only continued sound but the doors especially shining and as it were polished They report of the Temple of Apollo whose Beams and main pieces were made of Numidian Cedars that it continued entire and sound 1188 years How true these stories are I cannot assert but certain it is these sorts of wood were very durable 4. A 4th thing observed of the Cedar and Cypress trees is their odoriferous smell According to this interpretation of the Text the scope of it is to Commend unto us the Word of God and the Gospel Ordinances 1. For their Beauty 2. Continuance 3. Power and and Efficacy 4. And lastly For their exceeding sweetness From the Text thus far opened you may observe three Propositions 1. Prop. That the Church of God is the house of God 2. Prop. That the word and Ordinances of God are the Beams and Rafters of this house 3. Prop. That there is a Beauty sweetness power and efficacy and an incorruptible nature in the Word of God and Ordinances of the Gospel I begin with these in their order 1. Prop. The Church of God is Jesus Christ's and the believers house Our house saith the Text. We will first enquire 1. What is meant by the Church 2. How it appears that the Church is the house of the Lord Jesus Christ 3. How it is the believers house 4. What may be inferred from hence for our profit in matter of knowledge and holiness 1. Qu. What is meant by the Church This hath in this latter age of the World been found an hard matter to agree amongst Persons of different Notions That the term Church is a name of multitude and that a Church must be an aggregate body is generally agreed that it is a body of People called by God out of the World is also as freely consented to But whether only called by a general call outwardly accepted by them so far at least that they do own the Doctrine of the Gospel or by a more special and effectual calling not only out of the Pagan World but also out of the unbelieving World These things have been matters of great dispute amongst us yet all acknowledge the distribution of the Church into that which is Triumphant and that which is militant The Triumphant part of the Church is that part of it who God having in the time of their life called them out of the Paganish and unbelieving World and they afterward finished their course are called also by God out of this sensible sinful elementary World to the enjoyment of himself in glory These are thrice called 1. Out of the Pagan World to the acknowledgment of the Doctrine of the Gospel 2. Out of the unbelieving World to partake of the Lord Jesus Christ and his Grace by true and lively Faith 3. Out of the sensible sinful World to the Inheritance of glory The other part of the Church is that which is usually called Militant and is the whole number of those whom God hath called out of the Paganish World to the acknowledgment of the Lord Jesus Christ and the Doctrine of the Gospel This is again distinguished into that which is Invisible and that which is Visible The Invisible part is that whole number of men and women in the World which the Lord by his Gospel hath called out of darkness into marvelous light out of a state of Nature into a state of Grace The Matter of this Church are men and women the Form their Union in and with the Lord Jesus Christ The Visible Church is that about which the great quarrels have been Some agreeing it to be the whole number of People over the face of the whole Earth called out from a state of Paganism to the embracing of the Doctrine of the Gospel The Matter of it are men and women professing to Christ Jesus the Form is their Union in the same Profession acknowledgment of the same Truth and Waies and Means of Worship Now as the Sea is but one though as it passeth by several Coasts it receives several denominations as the Irish Sea the English Sea the Mediterranean Sea the Baltick Sea c. so as this great body is divided into several Countries it receives several denominations as The Church of England Scotland France c. And as again in a particular Nation suppose England it is impossible that the whole body of Professors should meet in one place and therefore there are several places of Publick Worship and several Precincts of People who meet together in several places to worship God yet all agreeing in the same Doctrine of Faith and order of serving God so there are in the World thousands of such Bodies which are called particular Churches and are under the inspection of several Officers all which yet together make but one Church of God For their Notion who think that the Church of God must needs be such an even number as can meet together in the
to be holy they are in the House of God and God is an holy God There is in this Notion a double Argument for this from 1. God's Holiness 2. God's Jealousie 1. God is an holy God Hence those who are unholy are not like to please him nor he likely to continue long with them Look as it is with a Neat man who hath a large House the filth and nastiness of this or that Room will not make him leave his whole House but it may make him leave this or that part of it and seldom or never be seen in this or that Room the dirty filthy Room shall not be his Lodging-chamber nor the place where he will rest or feed So it is betwixt God and the Church The prophaneness or looseness of a particular Church or particular Person in the Church shall not make God forsake his whole Church but it may cause God to leave this or that Church or this or that Member of the Church 2. God's Jealousie engageth Members of his Church to be holy Hence it is that he is more severe to a Professing People living contrary to their Profession than to any others Judgment begins at the House of God Hence that in Jer. 7. 9 10. Will you steal murther and commit Adultery and swear falsly and burn Incense to Baal and walk after other Gods whom you know not and come and stand before me in this House which is called by my Name Is this House which is called by my Name become a Den of Robbers c. And that Amos 3. 2. You only have I known of all the Families of the Earth therefor I will punish you for all your iniquities O therefore you that profess to God be holy for he is an holy God and a jealous God and you are his House 3. I may add a third Argument it is that of the Apostle Heb. 3. 6. Whose House we are if we hold fast the confidence and rejoycing of hope firm to the end The unholy man disclaims God and God disclaims him he hath but the name of a stone in the Lord's House if he be not a lively stone Thirdly This Notion of the Church's being the House of God speaks protection and security to it Every man stands obliged to defend his House God stands obliged by his Nature and by his Word to protect and defend his Church Hence those many Promises for its protection Psal 46. 5. God is in the midst of her therefore she shall not fall Psal 125. 2. As the Mountains are round about Hierusalem so the Lord is round about his People The Gates of Hell shall not prevail against it Matth. 16. 18. with many others of the like nature particular Churches may be destroyed and rooted out But God will have a dwelling place upon the Earth let Satan and his Instruments do what they can Fourthly It speaks to us hopes of Reformation No man will suffer his House to fall down but will repair it if there be any breaches and if he be able he will make it his business to adorn and beautifie it and make it fit for him to dwell in it God will not let his House run to ruine but will seasonably repair it and make it a dwelling-place fit for his Holiness Lastly Is the Church Christ's House and the Saints House what cause have we to bless God who hath cast our Lot within the Pales of the Church And how do we all stand concerned not to forsake her Assemblies But I shall not inlarge further upon this first Proposition Sermon LXII Cantieles 1. 17. The Beams of our House are Cedar and our Rafters are of Fir. I Come to the second Proposition which I have observed out of these words Prop. 2. That the Word and Ordinances of God are the Beams and Rafters of his House which is his Church So I chose rather to interpret these metaphorical terms than as some concerning Persons I shall shew you the propriety of the Metaphor in a few particulars 1. Beams and Rafters are integral parts of an House indeed part of the substance of it without which there can be no House An House may want a due proportion of Beams and Rafters and yet be an House but some there must be some more principal Beams and Rafters or there can be no House Without the Word and Ordinances of God there can be no Church of God Every company of men make not a Church but a company owning the Word of God and walking in the Fellowship of Ordinances these make an House of God A Church may for a time it may be for some long time want some particular Ordinances and yet be a true Church of God but its state must be lame and imperfect But if it want all the Ordinances if it wants the Word and Sacraments which are the Church's Beams it cannot be a Church of God It is lame if it wants any Ordinance of God but it loseth the nature of a Church if it wants all Ordinances That which makes a Church to be a Church is Union and Fellowship now the Word of God and the Doctrine of Faith contained in the Word and the Ordinances for Worship and Order are those things in which the Church hath its Fellowship by which the Members of the Church have Fellowship both with God and also one with another 2. The House is built upon Beams and Rafters and they bear up the weight of the other materials The weight of every Tile in the House lies upon the Rafters and the whole Building is laid upon the groundsel and dormans and wall plates and studds all which come under these two Notions of Beams and Rafters The Church of God also is builded upon the Word of God this is that which the Apostle Eph. 2. 20. calls the Foundation of the Apostles and Prophets the Faith and Obedience of every particular Member of the Church is builded upon the Word of Promise and the Word of Precept Our Faith is built upon the Promises of the Word our Obedience upon the Precepts they are the Foundations and Rule of all Holiness The whole weight of every particular Soul is laid upon the Word and the weight of the whole Church lies upon the Word of God Look as it is in an earthly house builded with the hands of men if the Beams prove false or untrusty or the Foundations prove unsure the whole Building either sinks and falls or at least sways this or that way So it is with the Church as to the Word of God yea so it is as to every particular Soul the security of the particular Soul and the whole Fabrick of the Church depends upon the truth and sureness and permanency of the Word of God If the Word of God should not hold sure if the Truth of God could be found a Lye all our Faith and Hope is in vain The very notion of a Church is a Chimaera and the greatest concernments of
Body of Christ to the Body natural for the order of the Parts and Members the several offices of the Members the mutual subserviency of one Member to another and that sympathy which should be found betwixt the Members Hence we are commanded by the Apostle to rejoice with those who rejoice and to weep with those that weep and Paul saith of himself who is weak and I am not weak who is offended and I burn not and again we are commanded to remember those who are in bonds as if we were bound with them and those that suffer adversity as being our selves in the Body So that 1. The precept of God obligeth us to it who having made his people all one Body hath made them also Members each of other 2. Their relation calleth to them for it It seems to be the law of nature upon all near relations for it is not only where as in natural Bodies the natural union is made by Nerves and Sinews but where love hath made an union as in the union betwixt Parents and Children Husbands and Wives c. Nor is this to be extended only to such cases where the person beloved feels a burthen or misery but where they lie under it though they be not sensible of it what Husband or Wife is not affected with the affliction of their correlate in an Apoplexy or under some distempers of which themselves possibly have iittle or no sense So will every good Christian be affected at the case of his Brother fallen tho he possibly hath not that due sense of his own fall which he should have and at the case of the Church under its blackness though possibly the Rulers or generality of the Members be not so sensible of their own corruptions and deviations and to look upon the Spouse of Christ in her blackness with a mournful pitying and compassionate Eye is very much the duty of every good Christian and what we find the constant and religious practice of the People of God at all times 2. We may so far look upon the Spouses blackness as our sight of it may inform us better or quicken us to seek God on her behalf It is our duty to pray for one another James 5. 15. Confess your faults one to another and pray one for another They are put together and the first seemeth to be mentioned as a means in order to the other How can I plead for a Church or a particular Child of God if I know nothing of their state how can I know it if I may not look upon it It is a divine indulgence granted by God to his People that they shall not be heard only praying for themselves but for their Brethren also 1 John 5. 16. If any man see his Brother sin a sin which is not unto death he shall ask and he shall give them life for them who sin not unto death All a Christians sins in their own nature are mortal and unto death The Papists err in their distinction of sins into such as are mortal and such as are venial but no sin is mortal in that sense as it signifies what cannot be forgiven saving only the blasphemy against the Holy Ghost mentioned by our Saviour and in respect of Gods gracious Ordination no Child of God sinneth or can sin unto death Now where the sin is not unto death God hath promised us on the behalf of our Brethren that if we see them sinning and pray for them their sins shall be forgiven them Now if they may not look upon them in any sense or to any purpose how should they pray for them And thus it is highly the duty of Gods People to look both upon the Church and the People of God because of their blackness through affliction Is any man afflicted saith James 5. 14. let him pray and let them send for the Elders of the Church and let them pray over them and the prayer of the faithful shall save the sick and the Lord shall raise him up and if he hath committed sin it shall be forgiven him In this sense it is so far from being Christians sin that it is their duty to look upon the Spouse because she is black 3. Lastly It is Christians duty to look upon the Spouse because she is black so far as to inable us in any measure to the purging out their corruptions A good Christian ought so far to consider the corruptions of a Church as in his place to endeavour its reformation and consequently it cannot be his duty to have communion with her in those things wherein she deviateth from the rule of her Lord. It is true the effectual Authoritative Reformation of a National Church belongeth to the Rulers if they be Christians as appeareth by all the instances of the Old Testament concerning the Kings of Judah and such a Reformation of a particular Church or Congregation belongeth to the Officers of Christ in it but every private Christian hath his part viz. to inform such in whom the power is to bear a testimony against such corruptions and not to have fellowship with the Church in such things I cannot grant that all Corruptions in the Doctrine Worship or Discipline of a Church are a sufficient cause to conclude it no true Church and wholly to withdraw himself from the communion of it But I doubt not to say that it is my duty to withdraw Communion from a Church in such acts as without sin I cannot have communion with it but of this more by and by The case is the same in the case of a lapsed Brother I am bound to admonish him to tell him of his offence and if he will not hear me to take two or three with me If he will not hear them to tell the Church that he might be separated from the Communion of it The Apostle hath directed us If our Brother be overtaken with a fault to restore him in the Spirit of meekness Gal. 6. 1. Now in order to the performance of this I may yea it is my duty to look upon my Brother when he is black for the Lord who hath willed the end must be understood to have also willed the means that are necessary to that end Let me in the next place shew you what kind of looking on the Spouse in her blackness is sinful this I shall more largely open in several particulars 1. First We ought not to look upon them with a censorious and condemning Eye Neither for their seeming blackness through Afflâ—ctions nor yet for their real blackness through coorruption either breaking out of a Christians heart or appearing in a Church Judge not saith our Saviour Luk. 6. 37. and you shall not be judged condemn not and you shall not be condemned He that judgeth the truth of a Christians Grace or of a Churches state from the more external providences of God either towards the one or towards the other doth not consider what hath been the lot of the