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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	worship_n	worship_v	worthy_a	83	3	6.7453	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61378	Sober singularity, or, An antidote against infection by the example of a multitude being practical meditations on Exod. 23, vers. 2 : wherein is opened the influence of the practise of a multitude, to draw men to sin, the special cases, wherein it concerns us to be most cautious, reasons why we must not follow them, together with the application of the whole : and therein, besides the general improvement of the point, an instance given of nineteen practises of the multitude to be avoided, seven of their grand principles to be rejc̈ted [sic] : sundry particulars concerning peace and unity, and the sanctification of the Lords Day, useful for these times / by R. Stedman ...	Stedman, Rowland, 1630?-1673.	1660 (1660)	Wing S5376; ESTC R38303	146,089	254

likewise a sobriety moderation and inoffensiveness in all particulars The kingdom of God is not meat and drink it doth not consist in contests and disputes and animosities about such trivial things but righteousness and peace and joy in the holy Ghost For he that in these things serveth Christ is acceptable to God and approved of men Rom. 14.17 18. 3. But lastly There is a sober singularity when men keep themselves free from the real corruptions of the times wherein they live and of the places and persons where their lot is cast and with whom they converse When they will not wallow in the filth and mire of the world nor defile themselves with the abominations and defilements of the wicked though in matters warrantable and not dissonant to Gods word they do as the rest of men do In this respect all sincere Christians must be singular they must not follow a multitude to do evil When others are lukewarm in the service of God they must be fervent in spirit serving the Lord Rom. 12.11 Whilst others place their worship in shadows and ceremonies and a a pompous outside of devotion they must worship God in spirit and in truth Joh. 4.24 And glorifie him both with their bodies and with their spirits which are Gods 1 Cor. 6.20 When others drink and card and dice and are vain and wanton they must study to live quiet and peaceable lives in all godliness and honesty 1 Tim. 2.2 To walk honestly as in the day not in rioting and drunkenness not in chambering wantonness not in strife and envying But putting on the Lord Jesus Christ and not making provision for the flesh to fulfil the lusts thereof Rom. 13.13 14. When others walk carelessly they must be precise and circumspect Eph. 5.15 You must not be afraid of being exactly conscientious in Gods way or of bearing an awful respect to all even the least of his commandments for fear of being singular or so accounted For that is the way which he hath chalked out for you Thou shalt not follow a multitude to sin So much for the second Inference 3. If we must not follow a multitude to do evil Then from hence we may draw this Conclusion as an undeniable truth That unity and unanimity and uniformity wherein persons joyn together with one consent and without any divisions amongst them is not in all cases to be commended and approved but only where they are exercised and as far as they are imployed in the doing of good For if people commit evil in the sight of the Lord I must not sin with them for uniformities sake These very expressions of unity and uniformity have made a great deal of bustle in the world and they are engines whereby poor ignorant souls are commonly deluded and imposed upon Will you break asunder the unity that ought to be amongst Christians You ought to do thus or thus were it but for uniformities sake Such fallacious argumentations are usually pressed to deceive the hearts of the simple Whereas Sirs uniformity or a general and unanimous agreement is not a matter commendable in all cases whatsoever without limitation or restriction but only so far as the persons at unity are ingaged in following that which is good If they be doing of evil there must be no union or conjunction with them We read of as great unity and uniformity as is lightly imagined amongst a people that set themselves in open rebellion against the most-High and for which very thing the Lord threatned to bring them to utter desolation Jer. 44.15 16 17. Then all the men which knew that their wives had burnt incense unto other gods and all the women that stood by a great multitude even all the people that dwelt in the land of Egypt in Pathros answered Jeremiah saying As for the word that thou hast spoken to us in the name of the Lord we will not hearken unto thee But we will certainly do whatsoever thing goeth forth out of our own mouth to burn incense unto the Queen of heaven and to pour out drink-offerings to her as we have done we and our fathers our kings and our princes in the Cities of Judah and in the streets of Jerusalem Mark it Here was a great measure of unity and a full consent and harmony in their resolutions and practises But see the dreadful doom wherewith they are sentenced v. 25 26 27. There is no society of men but are subject to corruptions and may be guilty of imposing some things to be believed and practised which are corrupt and sinful And it is utterly impossible to prove that Christianity obligeth a man to communicate or comply with that which is corrupt and abominable In such cases the whole stress of a controversie lieth in the proof of the lawfulness and warrantableness of the matter enjoyned and practised or else an argument from uniformity is of no validity and will signifie nothing at all with judicious persons For we must not joyn with the greatest number to do evil A little to open this matter more distinctly and to clear it up more fully to your apprehensions let these four things be observed 1. That unity and uniformity an unanimous consent and agreement are of the number of those things which borrow their goodness or evil that are commendable or to be condemned from the nature and quality of the subject unto which they are annexed Just as it is in case of forwardness and activity of spirit If men are vigorous and active in carrying on a mischievous design in bring forth the fruits of unrighteousness as some men commit wickedness with both hands earnestly There activity of spirit is odious in the sight of God But if men be diligent and industrious about that which is good then is their industry worthy of praise and honour The like may be said in case of unanimity and general agreement As Astronomers speak of the Planet Mercury that he hath little distinct influence of his own but is malignant or auspicious according to the nature of the other Planets with which he is in conjunction So doth unity and uniformity accomodate themselves to the subject matter about which they are exercised Uniformity Sirs will not justifie a sinful action But it is the holiness of the action must commend the uniformity And therefore it is not a bare unity which the holy Ghost presseth upon Believers But unity of the spirit when persons with one consent hold the doctrines taught by the spirit and are uniform in their subjection to the dictates of the spirit and in following the guidance of the holy Ghost Eph. 4.3 Endeavouring to keep the unity of the spirit in the bond of peace 2. If this unity and uniformity be fixed upon and conversant about that which is holy and honest it renders that holiness exceeding amiable and lovely It puts a lustre and beauty upon mens fear and worship of the Lord when they serve him with one heart and

earthly and sensual and do not walk with God in your particular places and callings and then think to make it up by duties of worship Such worship is detestable in his sight and will not be received favourably at your hands God will reckon all such acts of worship but as the dissimulation of hypocrites who pretend to love him but are indeed his enemies Jor. 7.9 10 11. Will ye steal and murder and commit adultery and swear falsely and burn incense unto Baal and walk after other Gods whom ye know not And come and stand before me in this house which is called by my name and say We are delivered to do all these abominations Is this house which is called by my name become a den of robbers in your eyes Behold I have seen it saith the Lord. Do you think by religious exercises and acts of devotion to expiate the guilt of your unrighteous dealings and other crying enormities Behold I have seen it saith the Lord i. e. not only with an eye of observation and knowledge but with an eye of indignation and fury I will recompence your wayes upon your heads Brethren let every man wherein he is called therein abide with God 1 Cor. 7.24 Let pure Religion and the fear of the Lord go with you into your fields and accompany you in your markets and abide with you in your shops and be closely impacted and interwoven with all your civil affairs As he which hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1.15 This is the second instance as to the matter of Religion 3. The multitude are accustomed to place their Religion only in external performances and outward acts of piety But they little study to ingage their hearts and spirits in the service of God They give him their bodies and outward demeanour but surely think they our thoughts are free and they heed not to mortifie vile and inordinate affections provided that they break not forth into any overt acts of ungodliness Prov. 21.2 Every way of a man is right in his own eyes but the Lord pondereth the hearts q. d. Men commonly neglect the consideration of their hearts they think it enough to mind their outward actions but little regard the workings of their spirits But ye my beloved keep your hearts above all keeping Give unto God your very souls and spirits and see that all that is within you be employed in his service Psal 103.1 2. Let us cleanse our selves from all the filthiness both of the flesh and spirit 2 Cor. 7.1 And therefore be much in the study of these three considerations following 1. The greatest number of transgressions whereof sinners are ordinarily guilty are sins of the spirit and the most heinous impieties keep their residence and habitation there As the heart of man is the cursed principle from whence they flow so it is the shop where they are forged These spiritual sins are the most devilish wickednesses as carrying the greatest conformity and resemblance to the deeds of the Prince of darkness And then as I said they are ever the greatest number Prov. 26.25 When he speaketh fair believe him not for there are seven abominations in his heart Seven abominations i. e. a multitude of abominations wickednesses of every kind For one gross act of murder committed there is much hatred and malice which are spiritual murder in the sight of God For one robbery done there is abundance of envy and covetousness For one gross act of fornication or adultery there is much sinful lusting which is adultery in the heart Now where sin hath its principal residence there should a Christian be most vigilant and careful 2. God doth judg and pass sentence upon mens outward actions according as the heart is ingaged in them So much of the spirit as is imployed in duty so much worth and excellency in the duty and so much of the heart as is set upon the commission of a sin so much malignity and sinfulness is therein Jer. 17.10 I the Lord search the heart I try the reins even to give every man according to his wayes and according to the fruit of his doings Jer. 30.21 Who is this that engaged his heart to approach unto me saith the Lord 3. The God whom we serve and with whom in all concernments we have to do is such a being as we call a spiritual being that is incorporeal and invisible And therefore bare external acts of obedience carry no proportion or suitableness to his nature and excellencies That service which is acceptable unto God must have in some measure an answerableness unto the nature and perfections of the God that is served It must be a walking worthy of the Lord Col. 1.10 Now this can never be absolved by meer outward devotion For God is a spirit and they that worship him must worship him in spirit and in truth Jo. 4.24 We are the circumcision who worship God in the spirit Phil. 3.3 That 's the third instance as to the matter of religion 4. Most persons limit their religion to a freedom and abstinence from grosser acts of pollution and heinous enormities But they make nothing to swallow down lesser impieties that make no such noise in the ears of the world Provided they be not drunkards and swearers and guilty of such other acts of debauchery they think some lighter offences are inconsiderable What if they take liberty now and then to talk vainly and frothily and wantonly What if they defraud and go beyond their brethren if it be but in a small matter wherein they receive no great damage or detriment Surely think they we need not be so exact and precise as to these things But my brethren do not you write after their copy stand you in awe of the least of Gods commandments Whatsoever is the object of divine displeasure and indignation let it be the object of your hatred and detestation Take the prayer of David for your pattern Psal 119.133 Order my steps in thy word and let not any iniquity have dominion over me These are the persons whom the Lord hath blessed Who are undefiled in the way that walk in the law of the Lord These also do no iniquity they walk in his wayes Psal 119.1 3. Isa 56.1 2. Besides what I have mentioned in this case in the doctrinal part of this subject let me give you farther these three particulars 1. Lesser sins if they are maintained and allowed and harboured in the heart if they are customarily practised in the life they become upon that account exceeding heinous The greatest sums are made up of unites the vastest mountains are made up of small dust and gravel that will crumble between the fingers Smaller iniquities continued in will bring upon the soul a load of guilt of weight enough to sink it into the pit of destruction Is the matter little wherein thou sinnest and so thy transgressions small as thou imaginest Yet the custom

for the right ordering our conversations in his presence it concerns us to take heed that at no time whatsoever we follow a Multitude to do evil p. 6. SECT II. Qu. 1. What are we to understand by the doing of evil Answer In five Conclusions Concl. 1. This caution against the doing of evil is to be taken in the greatest latitude and comprehensiveness as it sets against all degrees and kinds of sin p. 8. Concl. 2. The doing of evil is nothing else but a breaking the Law of God or walking contrary to the dictates of his revealed will p. 9. Concl. 3. The Commission of sin is called the doing of evil because of the malignity and destructiveness of sin and the evil consequents that attend thereupon Opened in five particulars p. 10. Concl. 4. All the evils perpetrated in the life of a sinner proceed from within out of the native pravity and corruption of the heart p. 14. Concl. 5. Although the internal and inbred corruption of the Soul is the seed-plot of evil whence it doth spring up yet outward occasions end provocatives have a great influence to educe that corruption into exercise and to the actual production of evil p. 17. SECT III. Quest 2. What usual influence hath the example of a Multitude to incline a person to the doing of evil Ans It hath a seven-fold influence to that purpose Infl. 1. The Example of a Multitude doth minister an Argument to the sinner for the justifying of sin Opened in three propositions p. 19. Three Particulars insisted on to deaden this influence p. 24. Infl. 2. The Example of a Multitude is commonly a powerful inducement to the Commission of sin by contributing to the extenuation of the evil of sin p. 37. Three Considerations to abate the force of this influence p. 29. Infl. 3. By the practise of a Multitude men are drawn to sin by taking incouragement from thence to expect impunity in their sins p. 33. The vanity of these expectations discovered p. 35. Infl. 4. Sinners are induced to follow the example of a Multitude in the commission of evil because that is a ready fence against the shame that would otherwise arise from the evil committed p. 40. Three things to enervate the strength of this influence p. 42. Infl. 5. Persons are easily prevailed with to follow a Multitude in their sins least they should be reproached and reviled for dissenting from them p. 45. To fence against the prevalency of this temptation five things to be weighed p. 46. Infl. 6. Sinners are soon perswaded to comply with a Multitude in sin least they should be persecuted and opposed by them p. 52. To abate the efficacy of this influence three special Truths to be minded p. 55. Infl. 7. There is a secret inclination in mens spirits to conform to the Multitude because it is a pleasant thing to walk with company and in competition therewith the wayes of holiness seem to be sad melancholick and tedious wayes p. 58. The folly and weakness of this Argumentation discovered p. 59. SECT IV. Qu. 3. In what cases especially doth it concern us to be most cautious and circumspect that we be not led into sin by the practise of a Multitude Ans In six special Cases 1. In case of our Auncestours and Fore-fathers that have gone before us p. 62. Five lessons to set us right in this matter p. 63. 6. In case of Great men and Rulers that are set over us p. 69. Arguments quickning to circumspection in this respect p. 71. 2. In case of neer Relations and kindred intimate friends and acquaintance p. 73. To fortifie our spirits for vanquishing this temptation four points to be observed p. 75. 4. In case of Professours of Religion p. 80. Preservatives against infection on this account p. 82. 5. In case of men of excellent parts knowledg and learning p. 85. Preventives against falling by this seduction p. 86. 6. In case of the Inhabitants of the places where we dwell and the persons amongst whom much of our business lieth in matters of the world p. 90. A special Antidote against their seducement p 92. SECT V. Qu. 4. What Arguments may be produced and pressed on our hearts against compliance with a Multitude in sin Arg. 1. From the spiritual state and condition wherein the Multitude are the way wherein they travel and the place whether they are going p. 96. Arg. 2. From the concernment that lieth on us to prove our own spritual state that we are the peculiar people of God p. 97. This Argument opened in three gradual Propositions p. 98. Arg. 3. From the duties incumbent on us in relation to the Multitude when they sin wholly inconsistent with complyance with them p. 102. Four duties of this nature mentioned Ibid. Arg. 4. From the danger that will arise by following the example of the Multitude p. 107. SECT VI. Inferences drawn from the Doctrine Inf. 1. The servants of Christ must of necessity be indued with a Spirit of courage and fortitude p. 109. Inf. 2. The People of God must be men of singularity p. 111. A threefold singularity explained p. 112. Inf. 3. Unity Unanimity and Uniformity are not in all cases to be commended But only where they are exercised and as far as they are exercised in doing of Good p. 116. This Inference opened in 4. distinct Propositions p. 118. A Grand Objection against the fourth proposition Answered under five heads p. 123. SECT VII Exhortation Let us seriously weigh and ponder this lesson in our thoughts and indeavour to practise it in the particulars of our conversations p. 128. This Exhortation managed four wayes 1. By way of Exemplification and Instance under five General Heads Head 1. As to the Ground of Religion whereon it is bottomed The Generality of people take up the Principles and Mysteries of Religion upon trust But do you search the Scriptures and build your faith upon the infallible word of the Lord. p. 131. This point pressed by three considerations p. 133. Head 2. In respect of the Matter and Substance of Religion wherein it is placed and whereunto the Multitude confine it This Point inlarged upon in five Instances Inst 1. The Multitude place the whole of their religion in the reformation of their lives But seldom or never think of the necessity of having their state changed or their nature sanctified p. 136 Three considerations in reference to this p. 137. Inst 2. The Multitude confine their Religion to acts of immediate worship but mind it not in their secular affairs p. 138. Motives to holiness in our civil concernments p. 139. Inst 3. The Generality are accustomed to place their Religion only in external performances but little study to ingage their hearts and spirits in the service of God p. 141. Provocatives to spiritualness in Holy duties p. 142. Inst 4. Most people limit Religion to an abstinence and freedom from gross pollutions but make no conscience of lesser impieties p. 143. The

as we And have not they as good knowledg of the mind of God as we have If it were so bad to tipple and lye in the alehouse now and then do you think so many judicious men would practise it If it were a sinful thing to game and revel and the like would not others leave it If such a worship were corrupt can you imagine that so many knowing men would not abhorre it shall we think our selves to be wiser then the most These are the reasonings of mens spirits whereby they strive to defend their crooked wayes As Eliphas speaks to Job cap. 15.7 8 9. Art thou the first man that was born Or wast thou made before the hills Hast thou heard the secret of God and dost thou restrain wisdom to thy self What knowest thou that we know not what understandest thou which is not in us So are sinners apt to argue the case when they are reproved for any indirect practise Do you think your self wiser than the most They make no scruple at such things and have they not as much knowledg as we Shall we be so arrogant as to restrain wisdom to our selves Surely it is not to be condemned or otherwise so many would not approve of it and follow it For mind it Sirs as a most certain rule that as the custom and the commoness of the practise of sin doth usually take away the sense and conscience of sin in them that commit it so it many times takes away the opinion of sin in them that observe it Surely think they if there were any harm in it people would not so readily and universally close with it It was the very argument they brought against our Lord Jesus Christ and the religion of his followers because it was generally opposed Act. 28.22 As concerning this sect we know it is every where spoken against Now for the deadning of this influence I shall intreat you to observe and lay to heart these three things 1. That this is double wickedness in the sight of God and so may justly expose us to a greater measure of his indignation for a person not only to live in the practise of sin but to defend and justifie those practises For a man first to break the law of God and then to plead against the law and as much as in him lieth to enervate and invalidate the obligatory power of it This is one of the greatest contempts that can be offered against the Lord of glory And it is far from the temper of a true believer A child of God may fall through temptation into sin but he will not plead the cause of sin He will stand up in defence of the word of God against himself and take confusion of face unto himself But when a wicked man doth indeavour to maintain his wickedness that is an high affront unto the Sovereign Lord and Law-giver It is in effect to set his mouth against the heavens as it is expressed Psal 73.8 9. I remember an heathen Philosopher being asked his opinion what they deserved who committed murder or adultery in their drunkeness and then excused it because they were in drink His answer was that such should be twice punished first for the fact committed and again for their drunkenness So may I say of sinners of this sort God may justly execute upon them the fierceness of his anger and make them tast the sorest of his displeasure He may destroy them with a double destruction first for the evils which they commit and again for the justifying of those evils You have a particular woe denounced on this account Isa 5.20 Wo unto them that say concerning evil it is good and of good it is evil that put darkness for light and light for darkness that put bitter for sweet and sweet for bitter 2. For a person thus to plead in defence of his sin it is to put himself at the greatest distance from repentance and conversion and consequentially from the pardoning grace and favour of God annexed thereunto The reason is apparent because conviction is the first step that leads to conversion It is impossible a sinner should be humbled for or turned from his ungodliness till he be convinced of it As long as he stands up in justification of his corruptions he will never loath and abhor himself for them And therefore when the Lord cometh in a way of saving mercy to a soul and takes him into a covenant with himself he doth take them off from pleading in their own justification any further that they may lye down in their shame Ezek. 16.62 63. And I will establish my covenant with thee and thou shalt know that I am the Lord. That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God Mark it before time their mouthes were opened and they had something to speak in their own behalf all the world almost went on in such a way and why might not we as well as others and the like But when the spirit works effectually and bringeth them into the bond of the covenant you shall not hear a word more of these corrupt reasonings Now they see their vileness and that they have nothing farther to plead but they lay their hands upon their mouth 3. The rectitude or irregularity of any course or action is not to be measured and judged from the carriage of the greatest number of men but by the word of the living God It is the scripture which is the standard both for the trying of doctrines whether they are sound or corrupt and for the weighing of actions whether they are sinful or warrantable * Non eo animentur quia multi sunt sed hoc ipso mag is reprimantur quia non pauci sunt Nihil ad extenuationem delicti numerus impudens valere consuevit Cypr. Epist 26. Indeed the practises of the generality are so far from justifying any proceedings whatsoever that we have cause to suspect them on that very account Because it is such an ordinary thing for them to combine together in the service of the devil Jer. 5.11 12. For the house of Israel and the house of Judah have dealt very treacherously against me saith the Lord. They have belied the Lord and said it is not he neither shall evil come upon us neither shall we see sword nor famine Jer. 6.13 From the least of them even unto the greatest of them every one is given to covetousness and from the prophet even unto the priest every one dealeth falsly Mark it it was not here and there a single person but the whole body of the people collectively and unanimously were corrupted men of all ranks and conditions So that for the trying of the particulars of your conversation you must not pass sentence according to the general practise but have recourse to the Law and the testimony Psal

in one way And helps to prevent manifold mischiefs and inconveniences which dissension and multiformity are apt to introduce into the Church of Christ For difference in worship is apt to breed distance and alienation in affection and from thence arise animosities and spiritual feuds and perverse disputings So that I have not a word to speak against a Religious uniformity in that which is excellent and so far as it goeth hand in hand with the divine Institutions and appointments of our Lord Jesus Christ and doth not intrench upon his royal prerogative Psal 133.1 Behold how good and how pleasant it is for brethren to dwell together in unity O the abundant benefit of the communion of Saints as the contents of the Psalm seem to explain that passage Psal 122.1 2 3 4. I was glad when they said unto me Let us go into the house of the Lord. Our feet shall stand within thy gates O Jerusalem Jerusalem is builded as a City that is compact together Whither the tribes go up the tribes of the Lord unto the testimony of Israel to give thanks unto the name of the Lord. Psal 42.4 When I remember these things I pour out my soul in me for I had gone with the multitude I went with them to the house of God with the voice of joy and praise with a multitude of them that kept holy-day For such united societies and combinations of believers God hath in store a peculiar blessing and is wont to be amongst them with his especial favour and presence For the Lord loveth the gates of Sion more than all the dwellings of Jacob Psal 87.2 And therefore it is mentioned as one of the great evangelical mercies promised to make way for the conveyance of further grace and mercy Jer. 32.39 And I will give them one heart and one way that they may fear me for ever for the good of them and of their children after them 3. But when a people unite and joyn together in what is sinful if their uniformity consist in the joynt and unanimous practise of superstition and will-worship or in any thing that is contradictious to the Law and commandment of the Lord In such case it becomes exceeding sinful and detestable and a very great provocation of the wrath of God This kind of uniformity is nothing els but a grand conspiracy against the God of heaven a closely compacted rebellion against the King of Kings Thus the Pharisees and all the Jews did uniformly practise their superstitious washings and other ceremonious observances received by tradition from the Elders There were no Schisms or divisions amongst them about such matters Mark 7.3 But what saith our Saviour in the case See Mat. 15.9 In vain do they worship me teaching for doctrines the commandments of men And again v. 13 14. Every plant which my heavenly father hath not planted shall be rooted up Let them alone they be blind leaders of the blind And if the blind lead the blind both shall fall into the ditch Such a kind of unity was that of the High Priest and the people in their martyring of Stephen They ran upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord They were all linkt together in the same mind Act. 7.57 And that of the Kings of the earth and Rulers that set themselves and took counsel together against the Lord and against his Christ Psal 2.2 3. And in this case we must say as the Patriarch Jacob Gen. 49.6 O my soul come not thou into their secret unto their assembly mine honour be thou not united I must not do evil to bring about uniformity nor unite with any in that which is sinful 4. Lastly observe under this head That the only way to settle and compass such a kind of uniformity as is enjoyned of the Lord and pleasing unto him is to keep exactly close to the rule of Gods word to take heed of making additions thereunto and not to be wise above what is written Here is the ready way to prevent Schisms and divisions and the breaking a sunder into Sects and parties when we keep up to this one uniform and perfect rule of Worship My brethren If persons be guided by traditton and impose upon mens consciences humane inventions and traditions that 's a most soveraign way to perpetuate Schism to the end of the Chapter If persons will load the spirits of their brethren with their burdensom ceremonies under whatever pretext of decency or uniformity they are pressed If they will force mens consciences to stoop under the weight of their Canons here 's a sure way to cause separations and divisions without remedy But if you would indeed attain to such uniformity as is according to the mind of God To the Law and to the Testimony Isa 8.20 Traditions are multiform and Canons of Counsels are multiform vain customs urged under the specious pretences of order and decency are multiform and therefore will undoubtedly produce variance and strife and multiformity Besides coming into the worship of God without the stamp of divine authority they want a power and energy to settle the conscience there is no firm footing where a Christian may tread in fuch cases without danger or fear of pricking his feet among bryars and thorns But the word of God is uniform and at perfect peace with it self and layes a sure foundation whereon to bottom in all soul-concernments And hereupon must you build all your superstructures in order to the erecting and setting up of uniformity amongst Christians This is very plain from former and latter woful experiences Look into primitive times what a stir was there in the Church about the keeping of Easter What tumults bickerings and heart-burnings both here in Brittain and in many other parts Why Because they had recourse to tradition and rested thereupon and endeavoured to impose one upon another their own private sentiments and practises whereas the Scriptures would quickly have ended the controversie When divisions were risen up in the Church of Corinth particularly in the point of the Lord's Supper what means doth S. Paul make use of that the strife might cease He puts them in remembrance of the words of the Lord Jesus Christ and brings them close to the first institution For I have received of the Lord that which also I delivered unto you 1 Cor. 11.23 Mark them which cause divisions and offences contrary to the doctrine which ye have learnt and avoid them Keep up Sirs to the doctrines of the old and new Testament and let them be the standard of peace and unity Obj. All sorts of persons are pretenders to Scripture even such as rest and pervert it to their own destruction The vilest hereticks will Father their erroneous doctrines upon the word and profess to deduce them from thence How then is it possible that we should rationally expect unity and concord in the Church by this means seeing the most notorious hereticks will have this pretext they will shelter their

in sin is no small matter and perhaps the aggravating circumstances may be very heinous when thou sinnest against light and knowledg and under the means of grace 2 Pet. 2.14 An heart they have exercised with covetous practises cursed children Mark it therefore vile wretches accursed children because accustomed to that which is evil Hereby sinners are shut up as in a prison fettered and manacled that they cannot get free Jer. 13.23 Can the Ethiopian chang his skin or the Leopard his spots Then may ye also do good that are accustomed to do evil 2. Lesser sins as thou accountest them will make way for greater and serve the devil as an engine whereby to carry sinners to the most horrid abominations You read of the wiles and methods * Eph. 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the devil He carrieth on his work of deluding and destroying souls orderly and methodically And this is one of his usual methods He is not wont to tempt men to the heighth of wickedness presently but first he makes way into the soul by smaller transgressions that he may gradually bring him to comply with greater 2 Tim. 2.16 Shun profane and vain bablings for they will increase unto more ungodliness Prov. 23.31 32 33. Look not thou upon the wine when it is red when it giveth his colour in the cup when it moveth it self aright At the last it biteth like a serpent and stingeth like an adder Thine eyes shall behold strange women and thine heart shall utter perverse things Tipling and drinkings will in a while become drunkeness and debauchery wanton words and dalliances will bring forth adulteries Forgetfulness of God will increase till it grow up into atheism He that taketh liberty to allow himself in the smallest impieties is like one that breaketh up an hedg whereby an entrance is set open for the whole herd of ungodliness 3. The smallest sins if continued in will bring as certain damnation upon the sinner as the greatest Though the destruction of heinous sinners will be moresore yet the destruction of such as live in lesser transgressions will be as sure and unavoidable For salvation and damnation according to the tenour of the gospel do not lie in the smallness or greatness of the sins committed but in mens repentance or impenitence in a course of sin Mat. 5.19 Whosoever therefore shall break one of the least of these commandments and shall teach men so he shall be called the least in the kingdom of heaven Ezek. 18.30 Repent and turn your selves from all your transgressions so iniquity shall not be your ruine That 's the fourth instance as to the matter of religion 5. Lastly The generality of people put much of their religion in the observing of places where the worship of God is performed And they think it doth much adde to the excellency of their worship when it is tendered and discharged in such places As if that were the main matter to be regarded They look upon them as holy places They little mind to make evangelical applications unto Jesus Christ and to get into him they seldom think of putting their offerings into his hands who is consecrated to be our High-Priest for ever or of presenting their sacrifices by laying them upon that Gospel altar appointed to sanctifie all our spiritual duties But if they pray in such a place and hear the word in such a place then they hope their prayers will be acceptable and their hearing tend to their salvation I am perswaded these are apprehensions rivited in the hearts of the most That the worship of God is far more acceptable and pleasing unto God if performed there than it is in any other place whatsoever But my beloved be not ye like unto them But make sure your interest in the righteousness of the Lord Jesus and make use in every place of his Advocateship and intercession and then you may come boldly unto the throne of grace to obtain mercy and to find grace to help in time of need Heb. 4.16 Mark that passage of the Apostle Paul to Timethy 1 Tim. 2.8 I will therefore that men pray every where lifting up holy hands without wrath and doubting Mind it Sirs It is not so much to be regarded in what place you pray as with what spirit and affections with what holiness of heart and with what faith and fervency you pour out your supplications It is a corrupt notion and fancy a Jewish fancy to put holiness now in the dayes of the gospel in one place rather than another It is a Popish and Anti-christian notion For they make pilgrimages for devotion to this and the other holy place And for my part I am apt to think that if ever God shall please to suffer Popery with its pollutions and idolatries to prevail again in the Nations out of which it hath been extirpated this very principle of the Holiness of places being rivited in the hearts of the vulgar will contribute no little assistance to the introduction and settlement thereof Now to clear up the truth in this particular more distinctly let us first concede and grant what is to 〈◊〉 granted in reference to places of worship And there are these five things must be acknowledged 1. That it is not only lawful but commendable to appoint and bestow publike places and buildings upon the Churches of Christ for their attendance upon the worship of God Not to render the worship better and more acceptable because there performed but for their commodiousness and conveniency in attendance thereon It was an act of kindness in Philemon to afford the Church a room in his house for their religious Assemblies Philem. 2. Much more is it to erect an edifice purposely to that end 2. These places and buildings so designed and provided are ordinarily to be preferred before other places when the worship in them performed is according to Christs institution and the people of God joyn unanimously together in managing the service of God according to his will Not as if such a place did meliorate the worship or contribute any real intrinsick worth thereunto more than if performed elsewhere But only for convenience sake as before Christians will commonly resort thither with greater freedom and without those suspicions and jealousies which sometimes are in their spirits of being burdensome to the people in whose habitations they convene And unbelievers and such as are without will easier be induced to come there that they may hear the word and understand what is spoken in defence of the doctrines of godliness who may possibly be savingly wrought upon to conversion and carried further than ever was intended by them through the powerful efficacy of Gospel Administrations 1 Cor. 14.24 25. 3. In such places all things requisite for an assembly of Christians ought to be fitted and disposed in a seemly and decent manner and ordered to the best advantage of the congregation That matters may be carried on in a comely way with