consulted with for knowing what was Heresy what not Isâ— 8. 20. To the Law and to the Testimony c. And for the application of the rule to persons that they might know who were the Hereticks we never read that they consulted Vrim and Thummim but used a judicial Process against the person challenged and proved the Fact by Witnesses So Deut. 17. 4. There must be a scandal of Idolatry upon the man challenged And if it be told thee and thou hast heard of it and enquired diligently c. And it must be proved on him by Witnesses verse 6. As the mouth of two Witnesses or three Witnesses shall he that is worthy of Death he put to death They except Fourthly That in the Infancy and Nonage of the Church God Typed out things Spiritual by things Earthly and so those Punishments were Types of Spiritual Censures Excommunication and Hell and therefore are not now to be put in practice We answer First Excommunication and Damnation were things present to the Jewish Church and so they had no Types of them Secondly This is to turn Scripture to Allegories and by this same reason we may cast at punishments of Sins against the Second Table as being Types of Spiritual Censures Hell and Damnation and there is as much ground for affirming the one as the other This much for Arguments from the Old Testament We shall next hint at some Arguments from the New Testament First If so be that it were unusual for Magistrates to meddle with men in matters of Religion then certainly Jesus Christ and his Apostles should have used this legal Defence when the Magistrate called them before him to answer about their Doctrine They would have said ye have no place to challenge us for our profession for matters of Opinion are free but we do not hear that they declined the Judge or used any such Defence for sure Christ and his Apostles would have left no lawful mean unessayed There is a second Argument taken from Rom. 13. 4. Where speaking of the Civil Magistrate the Apostle sayeth For he is the Minister of God to thee far good but if thou do that which is evil be afraid There is set down the object of the Magistrates Power and the extent of it and it is set down indefinitly upon him that doth evil And therefore if Hereticks Maintainers of falle Worship be doers of evil they fall under the Magistrates Power Now that spreaders of Heresie are doers of evil we did prove in the second Doctrine raised from this Verse where we shew that Heresy and Error was as much to be eschewed as Adultery and other Sins against the Second Table and the Magistrate as Magistrate should put forth his zeal against them as much and all the places commanding zeal against Error which are not few in the New Testament proves this for they bind every one according to his place the Minister according to his place and the Magistrate according to his There is one Exception they make much of against this Argument and it is this say they By doers of evil cannot be meaned these that are taken with Error and Heresy and other Sins against the First Table And that because the evil that is here spoken of is the evil that is mentioned in the beginning of the Verse But if thou do that which is evil be afraid It is an evil say they that any that were guilty of it had need to be afraid of the Magistrate because of it and so it is not meaned the evil of Error and Heresy against Christian Truths For the Magistrate here spoken of is the Roman Emperor and Senate who themselves were Enemies to Christian Religion and so none needed to be afraid of them for spreading Errors but rather for mantaining Truths and therefore the doers of evil here meaned must be the controveeners of the Emperors Civil Laws and not Hereticks and such like For Answer This exception is grounded on a wrong supposition for by the Magistrate is here meaned not only the Roman Magistrate but all Magistrates in general doing their Duty as they ought Paul indeed takes occasion from the Roman Magistrate to speak here what is the Duty of all Magistrates and it is clear from several Circumstances of the Text We shall mark one of them from the first words of the Text For he is the Minister of God to thee Now sure it is this must be meaned of Magistrates in general and not astricted only to the Roman Magistrate he not being the Minister of God unto every one who was to make use of this Scripture There is another Circumstance of the Text proving this in the 3 Vâ—rse For Rulers are not a Terror to good Works Now sure this must be expounded of the Office of Magistracy in general and of that which Magistrates should be and not of the Roman Magistrate who then was well known to be a Terror unto many good Works not only unto Christian but also unto Moral Vertues We shall give you only another Argument shortly taken from that Prophecy Revel 17. 16. A Prophecy tâ—at the Civil Magistrate shall bring down the Antichrist and that Error of the Roman Religion as a most acceptable work to God And so the Magistrates Hand is not bound up from punishing Error and Heresy against the First Table no more than from punishing other Sins done against the Second Table And this much for our Arguments brought in defence of the Truth In the Third place we promised to bring forth some of their Arguments and solve them Herein we need not spend much time for this being Truth there can be nothing said against it which is Truth Yet there being some nimble Spirits to propone Arguments which every one cannot answer we shall stay a little on this Third point also The First thing they object is this If so be that it were the Magistrates Duty to punish Error and Heresy then Jesus Christ would have reproved the Jews for Tollerating the Pharisees and Saduces But so it is he never reproves the Jews for so doing Nothing of that kind is recorded by any of the Evangelists To this we Answer First That it does not follow that Christ did not reprove the Jews because it is not written For John sayes Chap. 20. 30. He did speak many things which are not written so it follows not But Secondly we say although it be granted that Christ did not reprove them yet it follows not that their neglect was not a Sin For First by that reason we might say that the Mgistrate should not punish Theft because Christ speaks nothing of the punishment of it in the New Testament Neither Secondly reproveth he the Church for not Censuring them and yet it followeth not but that they ought to be Censured that way And Thirdly God had revealed his Will before And Fourthly It would have been for no purpose to have stired up the Magistrate to this Duty then for the Sectarieâ—
care about the Heart than if ye had none But as to your accquitting your selves in this particular of making your great work ly about the Heart and Inward parts Try your selves but by these Three things 1. What is your care to restrain and mortify Heart Sins which the Apostle calls the Filthiness of the Spirit As High conceit of your selves and your envying of the good of others because it overshadows you The Sin of Fretting and repining under cross dispensations of not reverencing God in and being contented with your Lott Try I say what your Cares and Endeavours are to mortify these and such like Heart sins 2. Try what Conscience ye make to Discharge Inward and spiritual Duties which require only the Inward man to be acted in them As the Duty of meditating on God keeping intercourse and fellowship betwixt your Hearts and Him The Duty of self judging and calling your self to an account every night of the days work the Duty of stooping to God under Cross Dispensations and constructing aright of every thing that God does Try I say what Conscience ye make to discharge those and such like spiritual Duties 3. Try in what way your greatest Care doth run in these Duties which require both the Outward and Inward man Is your great Care to act from right motives and for right ends or rather do ye not on the contrair take but litle care what be the frame of your Heart within if ye but get the outward work done and a fair out-side which none can challenge Is your desire not only to exercise your Tongue in Praying Your voice and art in Singing Praises but also and mainly to exercise your spiritual Graces your Faith your Humility your Love your Repentance for Sin and your joy in God I fear if ye try by these marks many of us shall find that though the Inward parts bâ— that which God Desireth most yet it is that whereof we do give him least which makes a great part of our Duties to be but shadows of Duty They have the external draughts and lineaments shape and proportion of Duty but no more they are painted Duties like a painted man without life a painted fire without heat Let the tryal of your self in these and judging of your selves for them be a part of your Preparation And take this for a further part of it from the same Ground if ye would have what ye do about your Preparation accepted of by God let your great work ly about your Heart how to get it brought to Duty and wrought up to some good Frame for the Lord desireth mainly the Inward parts and where your backward dead and lumpish Hearts will not move or drive for you beseech the Lord to draw them and make them willing in the day of his Power But now lastly I come to the particular here condescended on as a necessary Ingredient for making our performances Acceptable and savoury viz. The Grace of Truth and sincerity Behold thou desirest Truth in the Inward parts And it gives us this Doctrine That the Grace of sincerity and the exercise of it Is absolutely necessary for making our Duties acceptable to God It 's so necessary that the Lord will accept even very little where it is when heâ—l reject much where it is wanting we 'l see both these if we look to the Scripture verdict of two Kings of Judah The first is Asa He was guilty in many things there were very visible defects in him trary to that which the Law of God required as particularly he caused imprison the Prophet who reproved him 2 Chron 16 10. He did not remove the superstitious High places and yet see what the Spirit of God saith of him 1 King 15 14. The High places were not removed nevertheless Asa his Heart was perfect with the Lord all his days Implying that because he was a sincere upright hearted man the Lord overlooked his many other failings So much is also implyed in Hezekiah's Prayer and the Answer it gets from God 2 Chron. 30. 18. 19. The good Lord pardon every one that prepareth his Heart to seek God the Lord God of his Fathers though he be not cleansed according to the Purification of the Sanctuary And the Lord hearkned to Hezekiah and healed the People The other is King Amaziah 2 Chron 25 2. He did that which was right in the sight of the Lord but not with a perfect Heart Implying that though he did many things which in themselves were Right and Good yet because his Heart was not single sincere and straight in what he did the Lord doth not regard it which cleareth the thing I said before That the Grace of Sincerity and exercise of it is so necessary that the Lord will accept even very little where it is and will reject much where it is wanting Now for opening up this Grace of Truth and sincerity a litle in order to the application of the Point Know 1 Sincerity is a Grace which looketh mainly to the Inside therefore it is here called Truth in the Inward parts If thou be a Sincere man an Israelite indeed in whom there is no guile Though a fair outside may please Onlookers because they see no further yet it will not please thee because thou knows it will not please God He desireth Truth in the Inward parts But of this already 2. Sincerity and Truth of Heart makes a man's Tongue and Heart to go together in all his deportment whether to God or man The sincere hearted Man is not a double Man he labours to be that in effect which he gives himself out to be Thus 1. John 3. 18 Truth is opposed to â—air words which are no more but Words My litle Children saith he let us not love in Word neither in Tongue but in Deed and in Truth Implying where Word and Deed go not together there is no singleness sincerity or Truth there 3. Sincerity aims at the right end and works from right approven and spiritual motives The Apostle Paul Philip 1. 15 16. Puts this difference betwixt the sincere and unsincere man The Sincere Man works out of love and good will to Christ and Truth the Unsincere man again works the same Work and as much of it but he works out of envy and strife For some base and by ends This Grace of Sincerity and Truth makes a man look not only to the Substance of his Actions that they be Right and Commanded but also to the Manner of them and chiefly that they be from spiritual motives and for a right end that is for God's Glory Thy own Salvation Thy neighbours good and Edification Now for Vse Ye would try if there be not much want and inlake of this Truth and Sincerity among Us It 's true every inlake and failing in the exercise of Sincerity will not prove a Man to be Unsincere As every act of Hypocrisie will not make a Man an Hypocrite if so he do not countenance himself
endeavour is That Controversies be clearly stated And with great perspicuity and solidity doth he confirm the Truth by Scripture and Reason and confute the contrary Error and all this without bitterness or wrath but with such calmness and moderation of Spirit wherein he did excell So that as I am informed divers of the English Army though of a contrary Judgement did resort to hear him I know not what effects his Teaching of these Truths had on Them but by the Blessing of God these of his own Flock were so established in the Truth that not one of them was seduced from it And I cannot but record it to the praise of God and commendation of that Congregation and for the encouragement of any who may be invited to be their Pastor when I to their and my grief am to be separated from them to a more difficult Post I say I cannot but record it that as that Congregation of Kilwinning hath since the Reformation been blest with eminent learned and pious Men Mr Glasford Mr Bailie Mr Fergusson and Mr Rogirs So they have by the Blessing of God on their labours been kept not only Sound in the Faith but United among themselves when others have been wofully Divided And they have alwayes shewed a great love to the Gospel and all the Ordinances of the Lord Jesus and the Ministers thereof And I pray That their fruit may abound more and more If some Expressions Concerning the Opinion of Independents or Congregational Men seem severe It would be remembred that the Author doth not speak against Persons but against Things And in a time when many Errors followed that Division about Church Government and the Debate was hot about it and fear that it should have taken place in Scotland But considering the Zeal these of New-England have discovered against Error and their United way of acting in Association and Synods when they think there is need and the love that hath been in time of Common Tryal and the Late Essay which hath been made for an Accomodation betwixt Presbyterians and Them in England I suppose if our Reverend Author had lived until this time he would have concluded the Difference may be so lessened that it need not hinder their walking together in that wherein they are agreed nor their Endeavours to keep the Vnity of the Spirit in the bond of Peace I do not know of any particular design of publishing these Discourses now when they have been kept hid for fourty years but that the Author's Son having long delay'd and declin'd to Publish them though frequently and seriously advis'd to do it by many he was advertised that some would publish the Imperfect Notes received from His mouth in the time of Hearing which being incorrect might not only prejudge the Authors name but the Truth and others Edification If these as is hoped they will be acceptable and useful what yet remains unprinted of these Discourses may see the Light in due time There are here subjoyned Four Sermons of the Reverend Author which the Publisher and others hope may be found of good use and may make way for the communicating more of his Pious and Judicious Sermons which are longed for by them who knew Him or his other Works It had surely been of great advantage to the Church had it pleased God to have spared this judicious and pious Author till now and that he had published more of his Works in his own time But seing our infinitely wise and good God hath disposed otherwise it becometh us to submit But if by this or any other of his Works God get Glory and the Church be edified The Publisher will rejoice and bless God as having attained his end And if the Reader peruse his Works with the same Spirit wherewith they seem to be spoken and written I am confident he will not fail of profit Now that the Spirit of Truth and Holiness would lead Thee and all His people into all Truth and help them to edify one another in love and that He would bless His Churches with Truth and Peace and send out many Faithful Labourers into His Harvest with a double measure of the Spirit that was in Mr. Fergusson and other eminently holy Men who then lived shall be the Prayer of Christian Reader Thy Souls cordial Well-wisher George Meldrum Edinburgh June 1692. The Contents SECT I. OF Doctrine in general and the Tryal thereof Being some Doctrines raised from the Text Introductorie to the main purpose Pag. 1 ad 26. Doctr. I. Error is to be Eschewed pag. 3. Doctr. II. Orthodoxy or a Right opinion in the matters of Truth is as much to be stuâ—â—ed as Holiness of Life pag. 5. Doctr. III. As at all times so chiefly when there is danger of spreading of Error there is most need that Love should be intertain'd betwixt Pastor and People Where are some directions for a Ministers carriage in order to the keeping of the affections of his People while he is Refuting their Errors pag. 12. Doctr. IV. The Spirit of Error began very early to trouble the Church Where are some Reasons for which the Lord suffers Errors to spread pag. 16. Doctr. V. The foulest Errors go out oftentimes under fairest Names and are backed with most specious Pretences pag. 19. Doctr. VI. When foul Error is holden out under fair names and backed with fair pretences there is a danger lest People drink them in and believe them Where are 5 things that speak this hazard pag. 23. Doctr. VII Ministers the Servants of God are not to clap Peoples heads or to indulge them in this inclination of Theirs to Error but on all hazards they are to testify against it Where are 3 Reasons for which People ought to reverence much what warnings of this kind are given by Ministers pag. 28. Doct. VIII It is not Gods Way That People because there are differences about Religion should therefore believe no Religion Where are 5 Directions for the unlearned to walk by in order to difference of opinions among the Learned pag. 31. Doctr. IX How fair soever the pretence is that a Doctrine is colloured with It should not be taken upon Trust but must be brought to a Tryal Where are some Directions how to walk betwixt Popish Tyranny and Sectarian Confusion pag. 34. Doctr. X. The right Tryal to be taken of Doctrines preached or any otherwise vented is To try whether they be of God or not Where is shown what is requisite to a Doctrines that it may be said to be Of God pag. 38. Doct. XI There are many Doctrines pretending to the Spirit which yet being brought to the Touchstone will be found Not to be of God p. 44 SECT II. The Doctrine of Toleration Try'd and foundnot to be Of God Wherein as in all the Errors following First The Question is stated 2. Arguments are brought for Confirming the Truth and vindicated from the Opposites Exceptions 3. The Opposites Objections are Answered and Refuted from Scripture
on the fingers to make him more warry and to scar all Justified Persons in time coming from doing the like We might so run through all the Errors of the time as that of Independency whereby power is denyed to Presbytries O say they to put power in Presbytries and make them receive Appeals from Congregations it is to Tyrannize over particular Flocks and therefore say they nothing is better than that every Congregation have compleat power within themselves and be left to their own guiding not being countable to any Judicatory above them but only to Christ This seems a specious Bait for such as would have liberty but when it is duly pondered it will be found most contrary to Truth For by this means if a particular Flock should Err and if one should sufâ—er wrong at the hands of a particular Session there is no remedy to repair the oppressed man and to bring the Erring Congregation to a right mind and how far this is derogatory to Jesâ—s Christ who was perfect in all his house any man may judge We might run through more of them But because we have a mind to refute these Errors by themselves we shall insist no further here having said enough to clear the point that the most dangerous Errors may be born in under the fairest pretences and therefore ye would not take all to be Gold that glisters take not all for Truth that is decked up with a bundle of brave high ravishing expressions Doct. 6 We proceed Believe not every Spirit sayes he He speaks not this in vain It supposes he saw an inclination in them to believe The point of Doctrine that ariseth from it is That when foul Error is holden out under fair Names and backed with fair pretences There is a danger lest people drink them in and believe them for John saw that hazard and therefore gives them a Watch-word So in the 16 of the Rom. ver 18. For they that are such serve not our Lord Jesus Christ but their own Belly and by good words and fair Speeches deceive the hearts of the simple Their baits hook'd the simple before they were aware We need no further proof of this than the Example of our neighbour Church in England Errors which could not have been named but People would have loathed at them such as the Arminian Error against free Grace c. Yet being decked with the name of new light they are greedily drunk in by too too many Wee shall give some Reasons to make you sensible of this hazard How great danger there is when Error is in spreading that People be taken off their feet with it We shall point at four or five things that speaks this hazard And the first is the proneness of our nature to Drink in Untruths We see this in Eva for Error is natures brood And as we said Error is the copy of some Lust and therefore it soon infects Truth again it hath nothing in us no party for it in our hearts and therefore it is harder to make us take with it there must be word upon word and precept upon precept we drink in Truth slowly and after much pains taken upon us we are hut to begin to learn it but the Spirit of a man is quick to take up Error Ye will find men more able in a short time to debate for Error than in a long time to debate for Truth I would seek no greater presumption that such a tenent is an Error than this that as soon as it is set on fire it runs through great numbers and sets their Spirits on edge for it we are not so hot for Truth it is not our nature to be so taken with it Reason 2 Then there is a Second thing that speaks this hazard and it is the shallowness of Peoples apprehension together with their foolish hast before they try From the shallowness of many it is that they cannot put a difference betwixt a fair pretence and a foul Error that is hid under it and from the hast of Peoples Spirit it is that they ingage suddainly with any thing having the colour of Truth and being once ingaged they are still the more and more involved These two laid together are another thing to point out this hazard Reason 3. We may add a Third and this is desire of Novelty in People spoken of in 2 Timoth Chap 4 v. 3 after their own Lusts shall they heap to themselves teachers having itching ears And they shall turn away c. Where by the way observe that Lust within is the cause of drinking in Error from without But the thing we mark is That they have an itching ear lusting after new things and this comes from their little practising of old Truths Reas 4 There is a Fourth Reason and it is the diversity of baits and pretences that is put upon several Errors according to Peoples several humors So subtile is Sathan that he puts a bait on for every appetit there are some that are Piously strict and are enclined so to be both towards themselves and others and he hath a bait to catch those to wit a pretence of strickness which the Error of Separation is covered with for this Error alloweth Church fellowship with none but these that have a real evidence of Grace in them It is a way think they to shame natural Men. Again there be some whose humor is for looseness he puts on a bait to gratify this humor also let them believe in Christ and let them live as they like sayes the Antinomian and so according to Peoples several humors there is a bait put on by the Devil upon Error Now when these baits and Peoples humors agree it is like powder and fire presently they kindle Reas. 5 There is a fifth thing which speaks this hazard and it is this The Lord that Error may be a tryal in his holy Justice lets out more than ordinary parts and abilities on spreaders of Error and on the Spirits of People when they are taken with it The Lord for a Judgement to themselves and for a tryal unto others gives them as we speak a cast of their craft he elevates them above their ordinary Sphere or what is their ordinary way And this we speak not without Scripture It is said of false Antichristian Teachers they shall come with lâ—ing signs and wonders And there is a Spirit of Error which he foretells shall accompany Error Be not soon shaken in mind neither by Spirit nor by word c. In that place that we already cited 2 Thess 2 2. When we look on all these things we hope we have made out the point viz. that foulest Errors even when they are colloured with fairest pretences there is a danger lest People drink them in The use of the point is If there be this hazard then ye would be afraid of your selves it is said The Righteous fear alwayes I would seek no clearer mark of any person that is
alone Because they cannot be sure enough that any others have Grace but only themselves There is a Sixth Argument taken from the similitudes and comparisons under which the Church Visible is holden forth in Scripture which similitudes do shew there is not That strictness required in admitting Members to the Visible Church as the Separatists judge It 's compared to a Draught net cast into the Sea that gathereth fishes good and bad Matth 13. Secondly To a Field wherein is Wheat and Tares ibid. Thirdly It is compared Matth 22. to a Table of Guests where there are some with and some without a Wedding Garment Fourthly It is compared to a House wherein are Vessels of Honour and Dishonour and to a Fold of Sheep and Goats And in every Church there are many Called but few Chosen Now how shall Tares chaff Goats c. give convincing signes of that which they have not Certainly these Similitudes seem to speak That there needs not so much Waling or Picking out in admitting Members to the Visible Church providing they be free of Scandals Once take them in and and then let the Word work on them This great Waleing and Separation will be when the Net comes to the shoar when the great Harvest comes when the Sheep and Goats are severed This much for Arguments for the Truth III. We shall in the next answer Their Objections whereby they labor to prove that the Church Visible should only be made up of such Church members as can give satisfactory Signs of Grace to each other Obj. 1. Their first Objection which is the most specious is taken from these Glorious sâ—â—ies given to the Church in Scripture They are called Saints a chaste â—â—rgine spoused to Christ Sons and Daughters of the Lord Almighty and Christs mystical Body whose Members are all Gracious Now say they seing the Church hath these Stiles in Scripture Should any be joyned to the Church but such who to the uttermost of our discerning have Grace For answer If this Argument conclude any thing it will conclude that none should be Members of the Visible Church but those who have Real Grace for none is a partaker of Christsâ— Mystical Body the Lambs Wife c. But such only Now this our Opposites themselves will not affirm They grant there may be painted Hypocrites in the Church and the Scripture saith the same for Ananias and Saphira Judas and Simon Magus were such and so these places of Scripture if they prove any thing will prove more than They will grant But to answer directly ye would know that in the Church Visible there is a Company of Good and Bad sincere Christians and painted Hypocrites Now the Scripture speaks of them sometimes according to the Better Part and sometimes according to the Worse Part where it speaks of them according to the Better Part it speaks so of them as if there were not One Evil Man among them all hence are these Stiles The Lambs Wise Sons and Daughters of the Almighty Called to be Saints c. They are so according to the Better Part. Again when it speaks of the Visible Church according to the Worse Part it gives such names as if there were not One Good Man among them all it calls them Stif-necked a Rebelious house Children that are Corrupters Now As it were ill Argued to conclude from these places where such stiles are given to the Church that every one within the Church were Corrupters Stif-necked c. and not one seeking God For there he gives them those Stiles from the Evil Part among them So it is also ill argued from these places where the Scripture calls them the Lambs Wife Sons and Daughters of the Almighty c. That they were All of them so And we shall clear it more fully from the Church of Corinth 2 Cor 6 18. They get many Glorious stiles They are called The Sons and Daughters of the Almighty they are called A chast Virgin c. 2 Cor 11 2. Now there were many Schismaticks among them some denying the Resurrection some Vilifying Pauls Doctrine Many who were Contentious Drunkards Fornicators so that these Stiles cannot be Verified of the Members of the whole Church but only of the Better Part that was among them even as men speaking of an Heap of Chaff and Corn will call it An Heap of Corn Not that there is nothing but Corn in it but because the Corn is the Best Part And so the Church Visible wherein is a mixed Company is denominated from the Better Part sometimes in Scripture and called Sons and Daughters of the Lord Almighty and sometimes from the Worse Part and called Stiff-necked c. Obj. II Their second Objection is taken from Act 2. 47. Where it is said And the Lord added unto the Church daily such as should be saved Say they God added no other to the Church but such as would be saved therefore we should adde no others For Answer If any thing follow from this it would follow that none should be added to the Church but these who are Believers really for no other will be saved But this is against themselves And therefore our second Answer is this That the meaning of the words must be That He had a chief care of adding those to the Church who were to be Saved But it is not said that He added no other for the same Chapter sayes He added moe v 41 whole three Thousand were added and yet all those were not to be saved For there were Ananias and Saphira and doubtless many other Hypocrites among them Obj. III. The third Objection is taken from Matth 22. 12. In the Parable concerning the Kings Banquet where he bids his Servants go and invite to the Marriage and finding One wanting the Wedding Garment says he Friend how camest thou in hither not having a Wedding Garment Now say They this is a reproof to those who admitted him to this Priviledge We Answer This is quite contrair to the scope of the Parable if we look to the command v 9 Goe ye therefore into the high-ways c. They are commanded to invite all and to hold out none for want of the Wedding-Garment For that being Inward is only discernable by God Indeed this Parable will shew this much That Ministers may admit People to Communions and yet Christ will come with an after search and find many there whom he will cast that Ministers have admitted Ye ought not to think that every man that comes through a Ministers Tryal is in a good state The place says That Christ found One wanting the Wedding Garment But it sayes not That Ministers should let none come but those that had the Wedding Garment And to shew that this is the scope of the Parable see v 14. There it is said For many are called but few are chosen Ob. IV Their fourth Objection is taken from Rev. 2. 4 5. The Lord speaking there to the Church of Ephesus sayeth Nevertheless I have
this Breach should be under our Hand A Third Thing to make our present Division weighty is That it is the greatest Weight which Gods People up and down the Land lyeth under it 's a Weight beyond all other Weights and Sufferings And if it be their Weight it ought for many Reasons to be much more ours Fourthly Our Divisions and Courses taken for carrying them on hath given a deeper Inward Wound to the Government of Christ's House than all the Outward Power of the World could have done The leading of us by pairs to a Stake for our adhering to the Government and Constitution of our Mother Church our Imprisonment Banishment the laying of Congregations desolate for that Cause could not have shaken the minds of many in relation to these Truths so much as our own Divisions and Practices following thereupon have done An Inward Disease is more dangerous and weakeneth more than Outward Blows Fifthly Our Division may and ought to be the more weighty the more of Judgement is in it And certainly there is much of Wrath and Judgement in it It is a judicial stroak For all see it's Evil the most part are weary of it and yet cannot fall upon the right way for putting an end to it Yea no course hitherto essayed for Union but it hath proved an hightning of our Division And so it will until it come to that hight which God in His just Judgement will have it at However it 's clear that Wrath is in it much of Judgement is in it and that should make it weighty We side one against another and God is siding against us both Sixthly This should make our Division have a particular Weight with us in this Synod That we drink most of its bitter Fruits We are the Stage whereon this cruel Dividing Spirit acts its Game most None in time past so United as We but none now so Divided And even this may give Us sad thoughts of our Accession to the beginning and Fomenting of this woeful Rent Our Third Use is of Direction also following upon the former If Union be such a good if Division such an evil And if our Divisions be so much to be bewailed Then we ought to have some thoughts towards the making up of our breach there ought to be some guardings against these evils which may follow upon it until it be made up The Prosecuting of this Use as it is the most part of our Work so it is the most difficult and I fear also considering our present Distempers and deep Engagements lying on every one almost to his Own Way that for the time it shall be but Fruitless Yet being led to it by the word of Truth and not knowing when the Lord may make it have it 's own Fruits whether now or afterwards I shall with the Lords help adventure on it And therefore in pressing this Use I shall speak to three things 1. I shall show what things I conceive as necessary to be eyed by us while we aim at Union if so we would have Our aim's effectual 2. Because a Compleat Union is not soon to be expected I shall give some Directions for the Management of Our Differences so as the Church of Christ may have the less hurt by them at least Lastly I shall propound some Considerations to People for preventing of stumbling and making Shipwrack upon our Divisions As to the First I shall mention Six things we should carry alongs with us while we aim at Union Unto all which I premit One General as tending to give Life to all the rest without which all our Endeavours for Union though otherwise never so regular though guided with never so much Prudence though prosecuted with never so much zeal will prove ineffectual and it 's this That both Ministers and People should be more in seeking after God's Face So long as we remain at a distance from him no wonder we grope as Blind-men in the dark and cannot come nigh one to another It 's granted by all That Jesus Christ hath much withdrawn from the Spirits of his People There is not so much of Life conveyed by Preaching not such access granted in Prayer no such delight in Means no such joy in his presence This is granted by all and in a manner regrated by all but lamented by few And fewer yet make it their work to have the Lord returning and shewing himself as sometimes he hath done And until this be we can look for the less success of any attempts made for the removal of this our sore stroak But if God would return It were then easy work One glimpse of him filling the House with his Glory would scatter the Clouds of mutual Jealousies make us as men ashamed steal from all our Dividing Principles would put to silence all our turbulent Distempers and make us blush at our proud and selfish Animosities O! for more of God then would all be well But I come to the particulars to be eyed by us while we aim at Union First It is not to be expected that Our Union will begin at our Uniting in Judgment In that Question about which our unhappy Differences began It was the Judgment of some from the beginning that the standing at a distance in other things until we should be united in That should put Us at a further distance even in That Our Union in Practice first will be the shortest cut to bring us unto Union of Judgement about that Question if ever we shall come to it at all Hence publick Debatings before the People and such as tend to make others odious who are not of our Way is not the way for Union Such work irritateth but convinceth not It 's true no Truth may be quit for Union No not the least Quisquilâ—a veritatâ—â— praetiosissima The very refuse of Truth is most precious Yet that the positive asserting of some Truths may be forborn for Peace's sake I believe is granted by All and there is good reason for it Only there is one exception here necessary to wit when Truth is impugned then there is a necessity to speak for it at least till there be such a Testimony given to that Opposed Truth as may â—e rested upon And in this Case some may be made unwillingly to speak as the Apostle Paul was once in defence of his own Estimation 2 Cor. 12. 11. I am become a fool in glorying ye have compelled me for I ought to have been commended of you As if he should say God knows I have no more delight to speak of this subject than ye have to hear me but your Indiscretion forceth me to it A Second thing to be carried along with us while we aim at Union is no union of this kind of which the Doctrine speaks can be expected in the Church except there be an Union in one Supreme Representative land that such an one whose Authority we may stand under for the present As it is in the Civil
Hungry To choose Affliction rather than to sin Not to recompense evil with evil but evil with good To cleave unto Christ and Truth when the wind of Tryal and Persecution blow hard in their face These and such like Duties are not much stood on by the Man that walks by this Rule of Carnal Reason As also the Duty of Mortifying your Predominant Cutting off of the Right Hand plucking out of the Right Eye and that painful Duty of Heart-searching and Self-judging as at all times so chiefly when ye are coming to a Communion Carnal Wit will suggest to you that such precise strictness is not needful Now this Rule is flatly contrary to that which is here prescribed The Rule of Gods Approbation For the Carnal Mind is Enmity to God and Flesh and Blood cannot inherit the Kingdom of Heaven 4. Those walk not by this Rule whose great endeavour is to conform themselves not so much to what God Desires as to what they themselves find Peace in and who if they get not troublesome challenges from Conscience for their way do take it for granted that their way is good enough and do never set themselves to enquire further about it Now this is an unsure Rule For 1. Many may have Peace in that which is just opposite to what God Requires and Desires Ye'l see Deut. 29. 19. How the Prophane Ruffian cryeth Peace he shall have Peace though he add Drunkenness to Thirst As it were in despite of God But 2. Tho' thy Conscience be not thus fear'd yet it may be sleeping because thou takes no pains to get it awakened And if thou wouldst but rouze it up and make it pass impartial Sentence upon thy Way There are many things thy Conscience would give thee little rest in for which now thou finds no check or challenge 3. It would be considered whether Conscience now and then do not give you some gentle Checks for many things tho it wound not sore because ye do quickly command it to silence so that it doth not speak to purpose being overaw'd so that it dare not speak In either of which Cases Peace of Mind is not a safe Rule to walk by For ye may have Peace in that which God approveth not I come now to the second thing here expressed for clearing what That is that makes our Performances accepted of by God It is somewhat in the Inward Parts not so much that which is External and obvious to the Eyes of Man as Internal and only known to God even the hidden man of the Heart It 's true the man who would walk acceptably must also look to that which is External to wit that which God hath Commanded according to Philip. 4. 8. Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report If there be any vertue and if there be any praise think on these things So he is not to over look all things External or look on them as things indifferent if they be Honest Pure of a good Report and any vertue in them he must set about them Only the great Work of such a man should ly most about his Heart and Inward Parts how to get it brought up to Duty and keeped at Duty For John 4. 24. God is a Spirit and they that Worship him must Worship him in Spirit and in Truth The Heart is the thing which God doth mainly seek My Son saith Solomon Prov 23. 26. Give me thy Heart And He doth so seek it that if he get it not he cares not for all the rest Isai. 29. 13. This People draw near me with their Mouth and with their Lips do Honour Me but have removed their Heart far from me c. I might here run out in a sad complaint That the Religion of the times is almost all Out-side-work at least in very many who the longer they live make the less ado about the Heart And is it not so If when ye neglect the external part of Duty ye get a Challenge but if that be discharged ye have Peace though there be no more care about the Heart than if ye had none But as to your accquitting your selves in this particular of making your great work ly about the Heart and Inward parts Try your selves but by these Three things 1. What is your care to restrain and mortify Heart Sins which the Apostle calls the Filthiness of the Spirit As High conceit of your selves and your envying of the good of others because it overshadows you The Sin of Fretting and repining under cross dispensations of not reverencing God in and being contented with your Lott Try I say what your Cares and Endeavours are to mortify these and such like Heart sins 2. Try what Conscience ye make to Discharge Inward and spiritual Duties which require only the Inward man to be acted in them As the Duty of meditating on God keeping intercourse and fellowship betwixt your Hearts and Him The Duty of self judging and calling your self to an account every night of the days work the Duty of stooping to God under Cross Dispensations and constructing aright of every thing that God does Try I say what Conscience ye make to discharge those and such like spiritual Duties 3. Try in what way your greatest Care doth run in these Duties which require both the Outward and Inward man Is your great Care to act from right motives and for right ends or rather do ye not on the contrair take but litle care what be the frame of your Heart within if ye but get the outward work done and a fair out-side which none can challenge Is your desire not only to exercise your Tongue in Praying Your voice and art in Singing Praises but also and mainly to exercise your spiritual Graces your Faith your Humility your Love your Repentence for Sin and your joy in God I fear if ye try by these marks many of us shall find that though the Inward parts be that which God Desireth most yet it is that whereof we do give him least which makes a great part of our Duties to be but shadows of Duty They have the external draughts and lineaments shape and proportion of Duty but no more they are painted Duties like a painted man without life a painted fire without heat Let the tryal of your self in these and judging of your selves for them be a part of your Preparation And take this for a further part of it from the same Ground if ye would have what ye do about your Preparation accepted of by God let your great work ly about your Heart how to get it brought to Duty and wrought up to some good Frame for the Lord desireth mainly the Inward parts and where your backward dead and lumpish Hearts will not move or drive for you beseech the Lord to draw them and make them willing in the day of his Power
But now lastly I come to the particular here condescended on as a necessary Ingredient for making our performances Acceptable and savoury viz. The Grace of Truth and sincerity Behold thou desirest Truth in the Inward parts And it gives us this Doctrine That the Grace of sincerity and the exercise of it Is abosolutely necessary for making our Duties acceptable to God It 's so necessary that the Lord will accept even very little where it is when he I reject much where it is wanting we 'l see both these if we look to the Scripture verdict of two Kings of Judah The first is Asa He was guilty in many things there were very visible defects in him as sufficient that they may do the like This is the Rule which God forbids to follow Exod. 23. 2. Thou shalt not follow a multitude to do evil c. And Broad is the way which leadeth to destruction and many there be that go therein And yet it is a Rule which many follow both as the matter what and the manner how they do it How many are there that though they want not their own Convictions and Challenges for several things they themselves are conscious of yet if there be many who are under the Power of the same Evils with themselves they force themselves to take Peace and hold on because there are many guilty of the same fault Alas That is but a very poor ground of Comfort To go to Hell with Company and speaks but very little zeal for God's Honour else the more thou seest it trampled on by others thou would be the more tender of it and consequently the more Common any sin is thou should hate it the more because God gets the more Dishonour by it This was David's way Rivers of Tears saith he run down mine Eyes because of the wicked who transgress thy Law 3. Those walk not by this Rule who walk only by that which their own Carnal Wit and Natural Reason approves How many are they who though they cannot but know that God in His Word requires more exactness in their Walk yet they rest on that which they think their own Carnal Wit thinks may suffice They 'll do what they can in Religious Duties which indeed is but to do what they please But for further God must forgive them Thus they 'l medle with what is easie pleasant and profitable in Religion But for what is hurtful burthen some or may bring loss they 'l never owne that Because their Carnal Reason suggests unto them that less than that may serve the turn Religion is good but People ought not to impoverish or destroy themselves for it Thus many do easily dispense with themselves for the neglect of all painful Hazards and expensive Duties such as To deal their Bread to the Hungry To choose Affliction rather than to sin Not to recompense evil with evil but evil with good To cleave unto Christ and Truth when the wind of Tryal and Persecution blow hard in their face These and such like Duties are not much stood on by the Man that walks by this Rule of Carnal Reason As also the Duty of Mortifying your Predominant Cutting off of the Right Hand plucking out of the Right Eye and that painful Duty of Heart-searching and Self-judging as at all times so chiefly when ye are coming to a Communion Carnal Wit will suggest to you that such precise strictness is not needful Now this Rule is flatly contrary to that which is here prescribed The Rule of Gods Approbation For the Carnal Mind is Enmity to God and Flesh and Blood cannot inherit the Kingdom of Heaven 4. Those walk not by this Rule whose great endeavour is to conform themselves not so much to what God Desires as to what they themselves find Peace in and who if they get not troublesome challenges from Conscience for their way do take it for granted that their way is good enough and do never set themselves to enquire further about it Now this is an unsure Rule For 1. Many may have Peace in that which is just opposite to what God Requires and Desires Ye'l see Deut. 29. 19. How the Prophane Ruffian cryeth Peace he shall have Peace though he add Drunkenness to Thirst As it were in despite of God But 2. Tho' thy Conscience be not thus fear'd yet it may be sleeping because thou takes no pains to get it awakened And if thou wouldst but rouze it up and make it pass impartial Sentence upon thy Way There are many things thy Conscience would give thee little rest in for which now thou finds no check or challenge 3. It would be considered whether Conscience now and then do not give you some gentle Checks for many things tho it wound not sore because ye do quickly command it to silence so that it doth not speak to purpose being overaw'd so that it dare not speak In either of which Cases Peace of Mind is not a safe Rule to walk by For ye may have Peace in that which God approveth not I come now to the second thing here expressed for clearing what That is that makes our Performances accepted of by God It is somewhat in the Inward Parts not so much that which is External and obvious to the Eyes of Man as Internal and only known to God even the hidden man of the Heart It 's true the man who would walk acceptably must also look to that which is External to wit that which God hath Commanded according to Philip. 4. 8. Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report If there be any vertue and if there be any praise think on these things So he is not to over look all things External or look on them as things indifferent if they be Honest Pure of a good Report and any vertue in them he must set about them Only the great Work of such a man should ly most about his Heart and Inward Parts how to get it brought up to Duty and keeped at Duty For John 4. 24. God is a Spirit and they that Worship him must Worship him in Spirit and in Truth The Heart is the thing which God doth mainly seek My Son saith Solomon Prov 23. 26. Give me thy Heart And He doth so seek it that if he get it not he cares not for all the rest Isai. 29. 13. This People draw near me with their Mouth and with their Lips do Honour Me but have removed their Heart far from me c. I might here run out in a sad complaint That the Religion of the times is almost all Out-side-work at least in very many who the longer they live make the less ado about the Heart And is it not so If when ye neglect the external part of Duty ye get a Challenge but if that be discharged ye have Peace though there be no more
had been converted and indued with saving Grace neither doth Grace here signify Gods Grace inherent in them but Gods Grace and free Favour which he saw in the effects of it in that it wrought so Powerfully in bringing a great many to embrace the Doctrine of the Gospel among whom there doubtless were many sincere and real Converts though all of them were not so However the thing he saw was The mighty progress and success of the Gospel and this occasioned by a strong and cruel Persecution mentioned verse 19 the Ministers are forced to flee from their Flocks wherever they go they Preach Gods Grace and mighty Hand accompanies their Labour to the Conversion of many thousand Souls this is the Grace which Barnabas saw Hence take this Doctrine That sadest Persecutions for Truth do frequently prove an occasion of the Gospels spreading Thus it was Act 8. 3. Saul made havock of the Church entring into every House and haling Men and Women committed them to Prison v. 4. Therefore they that were scattered abroad went every where Preaching the Word Even as far as Phâ—nice Cyprus and Antioch as it is ver 19 of this Chapter The making havock of the Church occasioned the enlargement of the Church which hath frequently fallen out since which gave ground to that true and ancient saying The Blood of Martyrs is the seed of the Church The Reasons why the Work and Grace of God thrives best at such times may be many As 1. Peoples Ears are then bored and readiest to drink in the Word with greediness because then they have little other comfort left them Affliction and Persecution is a Tasty Sawce to make the Word Relish Psal. 141. v. 6. When their Judges are overthrown in stony places they shall hear my words for they are sweet 2. At such times the Servants of Christ are more diligent in their Work as they can have access to it and more fervent in dealing with God by Prayer for a Blessing to their Work because the thriving of their Work is all the reward which they can then expect And 3. The Lord doth then usually countenance the Labours of his Servants most because they are most despised few do then care for them or takes any notice of them And therefore the Lord takes this way both to hearten them and to put respect upon them And 4. The Couragious Constant and Cheerful enduring of Hardships and Sufferings for Truth doth commend that Truth for which they suffer unto others even to indifferent Spectators and makes them enquire after it and desirous to know what so much worth there can be in it I shall not insist for Application hasting forward to the latter part of the Text Only if it be so Then People are not to lookupon Persecution and a suffering time for Truth whenever it comes as so sad so dismal and dreadful a thing For this at least may be expected to be lovely in it The same Truth which men labour to bear down shall spread the faster and the further And that this is so the following Doctrine will shew Another Doctrine ariseth from the first effect this sight did work on Barnabas It made him Glad for so saith the Text Who when he came and had seen the Grace of God was glad The Doctrine is this That the Gospel and Truth do spread and gain ground among People is matter of Joy and gladness to a Godly heart though the times were otherwise never so sad For there were many things to make Barnabas sad at this time If we consider 1. How they had stoned the first Martyr Stephen to death a man full of the Holy Ghost and used him so as if he had been the most notorious Malefactor that ever the Earth carried And 2. The prosperous state of the Churches Enemies the Scribes Pharisees High-Priests a company of degenerate corrupt Church-men who at that time did sit at Jerusalem guiding all things at their pleasure That if any did but mutter against their State and Dignity though in the furthest part of all the Realm their hand could easily reach them They needed no more but hound out a Saul with a Commission if it were to Damascâ—s to take them and bring them bound to Jerusalem As is clear from Acts 9. 1 2. And 3. if ye consider his own poor condition and that of others the Servants of Christ at that time who were hunted from corner to corner yea from Kingdom to Kingdom These and many such things as these were at that time to make Barnabas sad and yet this makes him take all in the better part and in a manner digest all That when he came he saw the Grace of God had accompanied the Labours of his despised Servants and a rich Income of Souls to the knowledge of Christ and the Gospel And when he saw this he was glad He is in some sort so transported with it That in a manner he forgets Stephen's death he envyeth not the prosperous state of the Churches Enemies noâ— doth much resent his Own hard lot or that of others who were Christs Faithful Saints and Servants All which cleareth the Doctrine That the spreading of Truth will make a Godly Heart Glad though the times otherwise were never so sad Thus was it with the Apostle Paul Philip 1. 12. The things which happened unto me saith he meaning his Bonds Imprisonment and other harsh usage have fallen out rather unto the furtherance of the Gospel Whereupon v. 18. he breaks out What then notwithstanding every way whether in pretence or in Truth Christ is Preached and I therein do rejoyce yea and will rejoyce For Vse 1. Try your selves by this What it is that makes you Glad Is it the thriving of Gods work in Souls The down-bearing of Sin The growth of Piety If so It speaks thee to be a man of Barnabas temper and upon the other hand If things of that kind do rather make the sad and if the back-going of Gods Work The destroying what he hath built The plucking up of what he hath planted The thriving of sin and Wickedness The general Loosness of the times If I say these things make thee Glad It speaks thee to be a man of a woful temper a very Godless Heart But 2. If this be a thing that will make a Godly Heart Glaâ— in the saddest of times then Pray to God for it that it may be so That the Work of God may thrive in Hearts That those woful Spiritual Plagues of Security Deadness and Hardness of Heart may be removed and the Gospel may take many by the Heart who never hitherto knew the Power of it It 's easie for God to bless his Truth in the Mouth of his despised and persecuted Servants and to make a gracious Change tho Wickedness were at the greatest hight And if he do it whatever may be the other sadness of the Times thou who art a Godly Heart shall have reason to be Glad yea and thou shall
do that which men are apt to take and have reason to take for a denial of the Truth tho they do not deny it in so many words But Secondly We must cleave unto the Lord by Cleaving to and continuing in his Service for that is the other thing which he hath recommended to our Care as an evidence of our respect to him Joshua bids the People Take diligent heed to cleave unto the Lord and serve him Jos 22. 5. Now this holds first of the Ordinances he hath appointed for his Service and Immediate Worship Ye must Cleave to these In order to which 1. Beware of Will-worship or doing that in his Worship which he hath not commanded Colos 2 20. Wherefore if ye be dead with Christ from the Rudiments of the World Why as though living in the World are ye subject to Ordinances To wit Ordinances and Commandments of Men in Gods Service as he explains verse 22. And he gives some instances of them verse 21. Touch not taste not handle not It is true men may appoint the outward Circumstances of Order and Decency for going about these parts of God's Worship which he hath commanded such as are Time and Place what hour of the day ye shall meet at publick Worship and in what Place and such like which are Common both to Civil and Religious Actions but they may not under that pretext appoint new practices of Worship to God or significant engaging Ceremonies As for example That the Sign of the Cross be used in Baptism As a Token we shall not hereafter be ashamed to Confess Christ Crucified And that Ministers Preach with a White Shirt or Surplice above their Garments to signify the Holiness of their Calling or as the Ancients did ordain those who were Baptized to wear White Garments for the space of eight dayes after Baptism To signify their being washen from Sin For by that same Rule They may command every one to taste Vinegar and Gall at the Communion as a Sign that they shall not be ashamed of Christ who Died so And to put on an Helmet Breast-plate and other Armour in time of Publick Worship To signify our Resolution to Fight the Battle against Sin and Satan so long as we live And suck or drink in Milk publickly in time of Divine Worship In token that by Faith we draw in the sincere Milk of the Word that we may grow thereby Now any may see that to command these and such like were to appoint New Work in Gods Service and more than to do that Work he hath appointed Orderly and Decently Besides many things of Lesser moment and of the same nature with these I mean significant Ceremonies are appointed by God in his Law to which there is yet added that Sanction Deut. 12. 32. What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it So that the appointing any such things in the Worship of God is an adding to Gods Law which is there prohibited I shall be more brief in the following Directions for Cleaving to the Ordinances of Gods Immediate Worship And therefore 1. Beware of Irreligious Impiety in neglecting these Ordinances Ye are commanded to wait upon them Pray without ceasing Despise not Prophesying or Preaching Speak to your selves in Psalms and Hymns Give attendance unto Reading Ye cannot cleave to the Lord in these Ordinances if ye neglect to go about them ye must countenance publick Ordinances make Conscience of secret Duties 2. Beware of Formality in going about them by resting in an out-side work But above all things strive to bring the Heart up to them otherwise ye do not as ye ought cleave unto them God is a Spirit and will be Worshiped in Spirit and in Truth The Lord will not rockon you to cleave unto them tho ye be present at them if so your Heart be far away from them 3dly Beware of up-sitting or back-sliding from making Conscience of them after ye have once begun That it be not said of you as the Apostle Paul said once of the Galatians Ye have run well but who did hinder you that ye should not obey the Truth Otherwise ye do not cleave unto them But further This cleaving to the Lord by cleaving to and Continuing in his Service doth hold in the Duties of our Particular Callings and Stations And in order to your Cleaving to these or to the Lord by making Conscience of these 1. Do not neglect them I mean those Duties which ye owe whether as Servants or as Masters as Parents or as Children as Husbands or as Wives as Magistrats or as Subjects Much of the Life and Power of Religion is manifested in the Conscientious discharge of such Duties and a man manifests best what he hath by making Conscience of such Rom 12. 11. Ye are not to be Sloathful in Business 2. What ye do even in things of that kind strive to do it as Service to the Lord. For as I have shew'd so much is enjoyned Servants Thus shall ye Cleave to the Lord even by going about your Ordinary Calling when ye discharge the Duties thereof as Service to Him that is when ye do them because He appoints you so to do and that ye may adorn Religion and take away all occasion of Reproach by your Conscientious Diligence in the practice of them 3. Let not the Duties of your particular Stations make you neglect the Duties either of Publick or Private Worship there is time for both ye cannot Cleave to the Lord in the Duties of the one sort if they shall justle out the Duties of the other 4 Strive to keep Communion with God even in the practice of such Duties by sending up secret thoughts and pithy ejaculations to God among hands as Nehemiah did chap. 2. By labouring to make a Spiritual use of every thing that occurs or which ye meet with This much now for their cleaving to the Lord the thing He would have them to do I shall now speak a little only to the manner wherein the Lord would have it gone about It s with a purpose or resolution and a purpose of Heart 1. It 's with a purpose and resolution he would have them take on a fixed resolution to do and that as an help to make them do Hence take this Doctrine That ye may cleave to the Lord and continue constant and stedfast in his Truth and Service ye must take on a fixed Resolution and Purpose so to do I suppose ye have taken on such a Resolution as this at your coming to the Lords Table but tho ye have done it yet your wisdom will be every day to renew it David had taken on such a purpose Psal. 17. 3 I am purposed that my Mouth shall not transgress yea he binds himself by an Oath to it Psal. 119. 106 I have Sworn and I will perform it that I will keep thy righteous Judgments This is that piece of the spiritual armour called