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 gospels 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 handles / by John Collinges ...

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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Septuagint translateth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They fought in me, or they fought against me. In my explication▪ of the verse I told you that some by Mothers Children under∣stand those lusts and corruptions, which are members of that bo∣dy 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 Chil∣dren 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 Fa∣ther. 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 in∣bred 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 corrup∣tions. 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 Ne∣buchadnezzars 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 un∣der by the law of the Christians mind, that he getteth no domi∣nion, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these passions of sin, these lustings of the flesh, and the Spiritual part of the Spiritual man. Paul doth excellently describe this conflict, Rom. 7. 21. I find then a law, that when I would do good, evil is present with me, for I delight in the law of God, as to my inward man. But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. O wretched man that I am! who shall deliver me▪ &c. Saint Paul sets forth himself there as a man in a battel, and sometimes taken Priso∣ner. So again▪ Gal, 5. ••7. For the 〈…〉〈…〉 Spirit,

and the Spirit against the flesh, and these are contr ary, the one to the other. And indeed in the last words lyes the reason of this war, and conflict. It is of the nature of contraries to expell one another, not to indure one another in the same subject, but to be in a continual combate till the one, or the other hath got the Victory. Grace in Scripture is compared to light, sin to darkness, light and darkness mutually expell one another, so doth Grace and lust. Now both these being in the Soul of the regenerate man, who is but Sanctified in part, and neither of them being lazy and inactive, but active, and operative principles, there must be this conflict which I have mentioned, this war in our members, which makes the People of God look black.

2. And as it fares with individual Christians, with respect to their lusts, and corruptions: so it also fareth with the Colle∣ctive Spouse, the Church of Christ, with respect to false Brethren, who are the presumptive, but not the true members of it. 1. such will be in the Church while it is upon the Earth. 2. And these will be angry with the true members of it.

1. while the Church is upon the Earth, it will be like a field of Wheat which hath tares in it; the Gospel and the preaching of it is like a drag-net which draweth unto the Church, as its shore Fish, both good and bad, there will come a time, when the Lord will take his fan, and throughly purge his floor, but that will be in the day of judgment; if we look upon Gods ancient Church, the Congregation of Israel, there was a Jannes, and a Jambnes, that resisted Moses, a Corah, Dathan, and Abiram that rose up against Moses & Aaron, many false Prophets to mislead People & many more false hearts, that were easily misled; the Chaldee Paraphrast expounds the term in the Text of false Prophets, Ahab and Jezebel had 300 of them at a time, a great number of the People, were ready upon all occasions to relapse into Idolatry, and Superstition, as they had any Princes, that would either tole∣rate or incourage it; Jeremiah and Micaiah, and Amos and Eli∣jah, and all the true Prophets of the Lord found that their Mo∣thers Children, were angry with them, so did those that were good People amongst them, the Priests were a snare upon Miz∣peh, 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 per∣dition, and amongst the multitudes that followed him, there

were many that followed him but for the loaves. In the primi∣tive 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 Wor∣ship 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 out∣ward 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 out∣ward 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 Scrip∣ture tells you of the ill agreement betwixt Isaacs and Ishmael; Jacob and Esau. The whole story of the Church of the Jews re∣corded

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 fur∣ther proof then what we have at this day? nor can any thing else be rationally expected, whether we consider the falseness of such Per∣sons 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 Chri∣stian 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 pur∣sueth his end, but the other runs along with the business for some o∣ther ends, or upon some otherdesigns, but is not real in his scope, inten∣tion, 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 appear∣ingly 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 un∣der 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 re∣member it was said of Amaziah, one of the Kings of Judah, 2 Chron. 25. 2. He did that which was right in the sight of the Lord, but not with a perfect heart, so it may be said of these, it may be they may do many things, which as to the matter of them are right in the sight of the Lord, but they neve•• do them with a perfect heart, so as there can never be a good harmony betwixt, them and such whose hearts are more sincere and perfect. The Hypocrite will never be heartily pleased with the sincere Christian.

2. Especially considering the Pride that is in the heart of every Hypocrite. Though the Hypocrite doth not himself love to do much for God in the denial of himself, nor will further serve the Lord, then he can by the service of God serve himself, yet he is too proud to be patient of being outdone by any; this was the ground of that oppo∣sition which Cain gave his Brother Abel, this made him so wroth, and his countenance to fall, because the Lord had respect to Abel, and to his offering, but unto Cain and his offering, he had no respect, Gen. 4. 4. 5. Sincere Godly Christians will be doing their utmost for God, spending much of their time, and strength in communion with God, they will be much in praying, much in hearing the Word, strict in their walking, ready to exhort, to reprove, and admonish such as walk disorderly, and not as becometh the Gospel. Hypo∣crites and false Brethren are no more able to bear this, then they are able to obtain of themselves to do like them. Hence are their cen∣sures of them, as Persons that are righteous overmuch, needlesly strict, and severe, hence their envy, and reproaches, and their watchings for their haltings, and taking all advantages to blazon their infirmities, and to make them as odious, and to look as black as they can.

3. Another reason of it lyeth in the looseness of their principles, both their principles of Doctrine and Faith, and their practical prin∣ciples, directing their lives and conversations. False brethren are al∣waies looser in one or both these sorts of principles, then the sincere Christian is. The study of the Hypocrite is to form his faith, and to interpret the law of God into a consistency with his lusts, that he may keep his lusts, and yet protect himself from the checks, and re∣verberations of his conscience, and flatter himself with hopes of E∣ternal Salvation, and also keep up his credit, and reputation with the world. The sincere Christian hath no other design then to form his faith, according to the revelations of truth in the Word, and his conversation to the rule of life in the Word of God, the Word is a lamp to his feet, and a lanthorn to his paths, and from that he dares not start; when the false Prophets told Micajah, that the Prophets had all with one mouth prophesied good to Ahab, and suited his humour. Micajah answers them. As the Lord liveth, whatsoever the Lord bids me speak, that will I speak. The same is the language of every true Christian; whatsoever Propositions of truth I find spoken by Holy Men that were inspired by God in his Word, that, ••nd nothing but that shall be an article of my faith. What way soe∣••••r God hath prescribed me in his Word to Worship him in, and

by, that will I do, neither adding thereunto, nor yet diminishing therefrom, whatsoever rules God hath given me for the order of his Church, to them I will adhere; whatsoever laws God hath given me to guide my conversation, to the observation of them I will keep; thus he is in all things tied up to a divine rule. But now the false Professor hath looser principles. He dare allow the judgment of his own natural reason in determining of truth, as the object of his faith, and of the Traditions, and Practice, and Precepts of men, as the rule of his Worship, and the will of men as to the order, and government of the Church and from one of these three causes; most ordinarily proceeds that opposition which is given to the strict Servants of God from the anger of their Mothers Children. I come to the second Member of the Proposition.

2. This opposition is one great cause of the Spouses appearing black. Both the opposition which the particular Christian hath from his own impetuous lusts, and motions to sin, and which that part of the Church, which is alone the Spouse of Christ, hath from false Bre∣thren, and the opposition given her by them, are a great cause of the Churches blackness, or appearing blackness.

The grounds of it are, 1. Partly that trouble, and sadness which usually attends those conflicts in the Spirits of Christians. The time of War is a time of sadness in that part of the world which is the seat of it, and the hour of this Spiritual War and Conflict is a sad time in the Soul. Paul cryeth out, O wretched man that I am! who shall deliver me from this body of death? Hence are Christians sad, and heavy walkings, which the World counteth blackness. 2. Partly from the prevailings of sin sometimes in the Soul. David complained under the Old Testament that Iniquities prevailed against him, and Paul complaineth under the New Testament, not only of a War, but of a Victory in some Skirmishes, that the law of his Members got against the law of his Mind, so that he was brought into a captivity to the law of Sin, which was in his Members, Rom. 7. 23 Now sin is that which maketh the Soul really black, and where any of the People of God in the view of the world so dis∣coloureth himself, the world needeth no provocation to call them black. The Eye that is directed by a Soul full of malice, envy, and hatred, spies the least miscarriages in the Soul that is hated, and aggravates them with the highest aggravations.

And as this is true concerning that opposition which the particu∣lar Soul findeth from its inbred lusts and corruptions, that makes

the believer black, so it is as true, that the opposition which that part of the Church, which is the true Spouse of Christ, meets with from false Brethren, will make the Church appear black. This will appear from the several unlovely consequences of such opposition.

1. From hence are Errors, and Heresies, Schisms, and Contenti∣ons in the Church of Christ; of these you read in the Episties to the Romans, Carinthians, Galatians, then which nothing make a Church appear more black in the Eyes of the World, and they are more especially the reproaches of the Church of Christ, by how much the Gospel, which is their rule, in which they are in∣structed, and to the rules of which they profess a submission, is a Gospel of peace, and Christ Jesus, which is their head, and the Author of the Gospel, is the Prince of Peace. Errors rise up in the Church from men of corrupt principles. The Apostle tells us of perverse disputing•• by men of corrupt minds, 1 Tim. 6. 5. and 2 Tim. 3. 8. you have it again, men of corrupt minds, repro∣bate concerning the Faith. Hence also are Schisms and Contentions. Only by Pride saith Solomon cometh contention. The cause of 〈◊〉〈◊〉 is generally some corruption in Churches, and deviation from that Order which Christ hath set, and established, which that part of the Church, which keeps close to the Word as its rule, cannot bear with. Indeed sometimes they are caused from mens corrupt principles, as to the faith, and love of prehemi∣n••••ce, their rashness▪ and want of Judgment; how far Christians ought to preserve unity, but I say generally they are caused by such as are ••••lse Brethren, who if they be not those who divide, yet are those who give the cause of the division.

2. From hence are ••••srepresentations of the Servants of God, 〈◊〉〈◊〉 Phar••••••••ical generation, that say unto others, stand far from us, we are 〈◊〉〈◊〉 then you, such as would be too pure▪ and righteous ov•••• much, that make a shew of more then indeed th••y••ard, Hypocrites, Precisions, that are over-nice, &c. Such kind of charges, and imputations as these, proceed ordinarily from Mothers Children, sa••e Professors, and Brethren, such as have a form of Godliness, and deny the power of it, such as are M••mbers o•• the Church, but their hearts are not perfect with God.

3. From hence (Thirdly) are the faileurs of some sincerer 〈◊〉〈◊〉 of God, 〈◊〉〈◊〉 too far to the corruptions of others

(too many instances of which we have had.) The opposition which Christians have met with, having been a continual drop∣ping upon them, and overpowered them, to do many things a∣gainst 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 un∣regenerate 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 ob∣ligation, under which the law of nature layeth him, sometimes resist motions to more gross, and flagitious sins, but this com∣bate 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 ex∣pected, 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 Mo∣thers 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 accor∣ding 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 grea∣ter, thus it is said he should be the Father of many Nations, and he was the Father of the whole Jewish Nation, the o••••y visible Church God had for many years upon the Earth, but these (saith the A∣postle) are not all Children: Tis the same case with the Church under the New Testament, it is made up partly of presumptive equi∣vocal Members, partly of real univocal Members, such as glory not in appearance only, but in reality, that are not as Jews▪ only outward∣ly, 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 Bap∣tism into Christ, a Baptism with Water, and a Baptism with the Holy Ghost, and with Fire, all that are Baptized with a Ministerial Bap∣tism with Water, are not Baptized with the Spiritual Baptism of Re∣generation. 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 e∣ver was the lot of the true Spouse of Christ, and will be her lot un∣til 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 a∣mongst

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 ano∣ther 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 de∣crees of that infallible Judge, under pain of death; I say could Pro∣testants in these things dispense with their consciences, to take such methods for unity, they might probably arrive at as great, if not a greater unity then they can glory in, who have been so far from it, that themselves reckon 30, or 32 Schisms, and those of that nature, as according to their principles destroy all unity, for so many times (some of which lasted a great many years too) they have been at a loss for to find the true visible head of the Church We know that the Apostolical and purest Churches that ever Christ had upon the Earth, had some that were indeed Mothers Children, Members of the visible Church, but no Children of our Heavenly Father, and that these have constantly been angry with, and given opposition to those that have been the true, and sincere Members of the Church, and have brought in Errors, and caused Schisms and Heresies. So as we are not to wonder if the things that have been still, are whiles the state of the Church is yet militant, we are not indeed to cause them, or be the Authors or Abettors of them, but neither are we to be discouraged, or condemn Churches for them, who may be come∣ly, though they have something of this blackness thus caused.

I shall shut up this discourse with a few words of Exhortation. 1. To all such as own themselves Christians, and glory in the name of the Sons and Daughters of the Church. That they would answer that name and relation, and not be a cause of the Spouses blackness, or appearing blackness. There are two ways by which we may be so: 1. By a loose and scandalous conversation. 2. By being angry with our Brethren. By the first we make the Spouse black. By the second we cause her to be reproached, and called, and counted black.

1. Take heed of a loose and scandalous conversation. This makes you spots in the Assemblies of Christians, and declares you to be but presumptive Members. Can a man be a Member of Christ, and a

Member of a Harlot? Christs Companion, and a Pot companion? A Disciple of Christ, who hath commanded us not to swear falsly, idly, or prophanely, and yet being a common Swearer, and Curter, and Blasphemer? Only let your conversation (saith the Apostle) he as becometh the Gospel of Christ. Loose livers are the blots of any Church, the Church is a body of called ones, now you are not cal∣led to uncleanness, or profaneness, but unto purity, and holiness. It is for your sake that the name of Christ, and the body of Christ is e∣vil spoken of. Consider, that though it be the way of God to deno∣minate his Church a parte meliori, from the better part of it, and therefore he calls the Church those that are called, and sanctified in Christ Jesus, (though they all be not so that are Members of the visi∣ble Church) yet it is the way of the World, out of their hatred both to Christ, and all that have relation to him, to denominate them a parte deteriori, from the worser part, and to call all, Professors of Re∣ligion by the name that belongeth only to the worser part of them. But this is not so proper an application of this Proposition, which speaks of the anger of false Brethren as the cause of the Spouses black∣ness.

2. Therefore let me speak to you, whose corruptions will not al∣low you to be so strict in your walking with God as others are, whe∣ther in matters of Worship, or your more ordinary conversation, yet not to be angry with those who desire to walk more closely with God then you think needful, and in some things dare not give them∣selves that liberty which you dare allow your selves. I will offer three things to your consideration, which may help you to abate your wrath.

1. Consider first, How little reason there is for you to be offended? You all profess to be going the same journey, aiming at the same end, you all profess to be going towards the new Hierusalem, Your dis∣pute is only about the nearest way, you are satisfied, that this way of worshipping God, this course of Religion will bring you to your journies end, others cannot be so satisfied, but take a straiter way, what reason is there here for thy wrath, who thinkest a broader will bring thee as well to thy Journies end? how doth his walking more strict∣ly prejudice thee? Thou thinkest thou doest enough in the Service of God, another thinks he can never do too much, never do enough, and therefore he heareth more, and readeth more, and prayeth oft∣ner; wherein art thou hereby prejudiced? Hast thou not rather cause to bless God for the good example of others, and to examine thy

own ways, and why another should not take up with those measures in duty, with which another cannot be satisfied? Thou thinkest that in the Worship of God, thou mayest be guided and limited by the precepts, and practices, and traditions of other men: others considering that it is but reasonable, (Worship being an Homage which the Soul payeth to God) that God should prescribe his own Homage, and considering that God hath declared himself to be a jealous God, and affixed the declaration of this his jealousy to the se∣cond Commandment, which concerneth his external Worship, and that in the whole course of Scripture, the revelations of Gods wrath appear more against sins relating to the Worship of God, then any other sins, they dare not in the matters of Divine Worship deviate from the Divine Rule; wherein art thou by this prejudiced? What reason is there for thine anger. Surely they walk most safely, that finding the Holy Scriptures a perfect rule, able to furnish a man to every good work, keep close to that, and dare not in practice admit any thing but what they find there commanded or practised. Thou ownest the Holy Scriptures as thy rule? Why art thou offended that another keepeth closer to it then thou dost?

2. Consider you are a great cause of the Spouses appearing black. She is reproached for the contentious divisions, and Schisms that are in it; who are the cause of them? those that keep to the rule of Gods Word, or those that depart from it? Surely the whiteness, and pu∣rity of any Church lieth in its adherence to the Divine Rule, the more a particular Christian, or any society of Christians, keep close to the pattern which Christ and his Apostles have set them, and to the rule which God hath given them, the more pure, the more white and comely they are, Their deviation from it is their black∣ness, so are those contentions, and divisions which arise in the Church, because of those deviations; it is a dreadful text, 1 Cor. 3. 17. If any man defile the Temple of God, him shall God destroy. The Apo∣stle is there speaking with reference to the Bodies of Professors, which he had called the Temple of God. But it is as true concerning the Church of God, that is the Temple of God, this is destroyed, or de∣filed, for the word may be translated by either of these words. God (saith the Apostle) will destroy him; who are they that defile the Church, and indeed destroy it, but those that are the cause of scandals in it, either of its being black, or of its appearing black unto the World?

3. Lastly, Let the words of our Saviour sink into your hearts, Mat. 18. 7, Woe unto the World, because of offences, for it must needs be that offences must come: but woe to that man by whom the offence ••ometh. Luke repeating that passage, ch. 17. v. 1. addeth, v. 2. It were better for him that a milstone were hung about his neck, and he cast into the Sea, then that he should offend one of these little ones. Who∣so considereth the Church as the only body of People in the World, by whom God is spontaneously glorified, and how God hath expressed his favour and love to it, must dread the laying a foundation for those scandals which arise in it, and are thrown upon it, from which it appeareth black.

Lastly, You that are the sincerer part of the Church, and have heard that you must expect that your Mothers Children should be angry with you; that there should be some bad fish in the drag-net with the good, some Tares in Christs Field of Wheat, some that will be spots in your Assemblies, and that these, if they do not make you black, yet will make you appear black; what remaineth, but that you take care that neither the lusts of your own hearts, which are (in a sense) your Mothers Children, make you black, nor the opposition that you will meet with from such as are false Brethren, make you ap∣pear more black then indeed you are. This care of yours must be shew∣ed, 1. In a watchfulness against your motions to sin, especially such sins as are your proper lusts, the sins which do most easily beset you. 2. In a mortifying of your Members. 3. In a care that you be not unwarran∣tably disturbed, and unduly disquieted, because of the opposition which you find srom the law of your Members. 4. In a maintaining the Spiritual Combate, &c. 5. In an innocent, and inoffensive carriage in your stations, that those who would speak evil of you, as evil doers, may see your good works, and glorify your heavenly Father, for so (saith the Apostle, 1 Pet. 2. 15.) is the will of God, that with well doing, you may put to silence the ignorance of foolishmen, in avoiding unnecessary divisions and separations, we ought to walk with all that own the name of Christ as far as the Shooes of the Gospel will carry us, where we cannot walk with any who call themselves Christians, and walk with Christ, that is, keep to the rule and law, which he hath given us, there we must part, and the offence lieth on their parts who give the cause of it, but otherwise we ought to keep Unity. Finally in a peaceable and quiet departing from them with whom we cannot agree, I know all this will not avoid the unreasonable anger of some of our Mothers Children, but by doing this, we shall remove the stumbling

stone, and rock of offence from our own doors, they will be those by whom offences come, and the woe pronounced by our Saviour will belong to them.

Notes

• Prop▪
• Use 1.