end were they left Why to this very end that he might try his people whether they would cleave unto him with full purpose of heart or not So God could gather his Saints together and destroy the wicked from amongst them But he leaves them scattered up and down in the midst of the ungodly and surrounded with them on every side to this very purpose That he may try them whether they will fear and serve him or be conformed to the wicked amongst whom they dwell And therefore it is worth your observing by the way That there are three sorts of providential dispensations whereby God doth especially set his people upon the trial 1. By permitting errors and heresies to be vented amongst them By suffering men to vent their own corrupt notions instead of divine truths and to set up their own superstitious inventions in the place of Christs Ordinances These are a great trouble and perplexity upon the spirits of the godly and perhaps sometimes they are apt to wonder that the Lord doth not take more care of his own worship and institutions but suffereth them to be defiled with humane devices and sinful mixtures Why Sirs God is jealous of his truth and worship but he suffers these errors and corruptions for a time that Professors may be tried concerning the soundness of their profession whether they will be blown aside by every wind of doctrine and be carried by every specious pretence to follow the fancies of men or will hold fast the truth and simplicity of the Gospel 1 Cor. 11.19 For there must be also heresies among you that they which are approved may be made manifest among you 2. God doth put his people upon the trial by letting forth the rage of unreasonable men against them and by exercising them under hardships and difficulties upon the score of Religion For times of suffering for righteousness sake are discriminating seasons The boystrous wind of persecution will drive away the chaff and the wheat only will abide And therefore such dispensations are called trials because Gods end therein is that his people may be proved He doth not give them into the hands of his adversaries as if he did not regard their welfare or sought their ruin or delighted in their afflictions and sorrow but his intent is to try them 1 Pet. 4.12 Beloved think it not strange concerning the fiery trial which is to try you as if some strange thing happened unto you Jam. 1.2 3. My brethren count it all joy when ye fall into divers temptations knowing this that the trying of your faith worketh patience 3. The Lord doth put his servants upon the trial by dispersing them amongst the ungodly and fixing their habitations in the midst of sinners For God hath appointed before the bounds of mens dwellings here as well as their eternal condition hereafter Act. 17.26 And he could gather his people into a body together But he hath scattered them up and down here a person and there a family and the wicked are one very side and it is done to this end that they may be proved whether they will go down the stream with the multitude or walk in the narrow way of holiness and the fear of God And would not you be found faithful upon trial Take the resolution of David as a pattern Psal 17.3 4. Thou hast proved mine heart thou hast visited me in the night thou hast tryed me and shalt find nothing I am purposed that my mouth shall not transgress Concerning the works of men by the word of thy lips I have kept me from the paths of the destroyer This is all that I shall speak under the third general Head Touching the special cases that require most diligent circumspection lest we be drawn aside into sin by following the multitude SECT V. THe next Point to be handled is the demonstration or proof of the Doctrine The question is this Quest 4. What reasons may be produced against compliance with the multitude in sin which we may press upon our hearts in order to abate the edge of that inclination that is apt to be within us to follow their example Ans I shall reduce all that shall be delivered in answer to this Question unto four Heads The arguments may be drawn from four Topicks From 1. The spiritual estate wherein the multitude are 2. The concernment that lieth upon us to prove our own spiritual estate and condition 3. The duties that are incumbent on us in relation to the multitude which are altogether inconsistent with our compliance with them 4. The danger that will arise by following them 1. The first Argument is taken from the spiritual estate wherein most persons are and the way wherein they travel or the place whither they are going Why Sirs the greatest number of people are the children of the devil and lye in the gall of bitterness and in the bond of iniquity they go in the broad way that leads to hell and destruction So that if you will follow their example it must of necessity end in the ruine of your precious and immortal souls If you will travel towards heaven you must expect but few to bear you company and to be of your society and fellowship The multitude take another course and their journeying tends to another place even to the chambers of eternal death 1 Joh. 5.19 And we know that we are of God and the whole world lieth in wickedness The whole world that is the greatest part of the world the generality of people the denomination is given to the major part And will you follow them that lye in wickedness that are wholly drencht in sensuality and ungodliness Is their carriage a good pattern for imitation that are altogether dead in sin and even buried in it that lye in sin as in a dead sleep and are under the power and command of the prince of darkness This is the reason which our Saviour presseth Mat. 7.13 14. Enter ye in at the strait gâ—te for wide is the gate and broad is the way that leadeth to destruction and many there le which go in thereat Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it It amounts to thus much as if Christ had said The whole world is divided into two companies or secieties and they take different courses some are travelling towards heaven but alas they are but an handful in comparison of the multitudes that flock together in the way to hell and damnation Do not you therefore consort with them but associate your selves with the little flock to whom the Father hath designed to give the Kingdom If your hearts hanker after consociation and fellowship with the multitude you will be sure to find them in the way to eternal perdition 2. Therefore you should take heed that you be not led by the multitude that you may evidence your selves to be the peculiar people of God such as are taken
belief may not rest upon the bare opinions of men but upon the mouth of the Lord. That you may be able to say not only I acknowledg these doctrines to be divine and practise this and the other duty because men have perswaded me But because I find them contained in the Law of the Lord and that they are agreeable to his mind and will and that herein by the ministry I have been instructed in that which God himself hath revealed and prescribed who is a God of truth and faithfulness upon whose living word I bottome my trust and confidence Thus did the noble Beraeans and therefore many of them were converted and savingly wrought upon They did not take matters upon trust no not from Paul and Silas but they would see whether they taught them faithfully what they received from above And mark the note of excellency or asterisk that is set by the Holy Ghost upon their heads and the blessed issue of their enquiry Acts 17.11 12. These were more noble than those in Thessalonica in that they received the word with all readiness of mind and searched the scriptures daily whether those things were so Therefore many of them believed Do not think it enough to receive information of truth but examine whether they are indeed of heavenly extraction Search the Scriptures Jo. 5.39 They are appointed of God to be the sure doctrinal foundation whereupon our faith is to be bottomed Eph. 2.20 Ye are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone That I may awaken you to heedfulness in this regard let me beseech you to study throughly these three following considerations 1. If your faith be not bottomed upon a divine testimony even upon the word of the Lord it can amount no higher than an humane faith It cannot be a divine faith which receives mattes wholly upon trust from the dictates of men For Sirs the nature of faith is not diversified by the quality of the principles and truths that are believed but by the grounds whereupon and the reasons why they are believed Then is it an humane faith when built upon humane testimony and then is it divine faith when the testimony is divine whereupon credence is given Else a man may receive spiritual and supernatural truths divine doctrines by a meer common faith an humane faith when he taketh them wholly upon trust from the credit of men If you would see the difference betwixt these two that text is full by way of illustration Jo. 4.39 40 41 42. And many of the Samaritans of that City believed on him for the saying of the woman which testified he told me all that ever I did And many moe believed because of his own word And said unto the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world See also 1 Thes 2.13 2. If you do not search into the word and bottome your belief thereon you can never be stedfast and setled in the wayes of the Lord nor in any of the truths of religion You will be still in a wavering inconstant condition and in danger to be turned aside from the faith And the reason is apparent because the dictates of men are variable and inconstant One man may press upon you this as a point to be believed and another may possibly instruct you in the contrary as a truth Nay the same persons at different seasons may vent doctrines of a different nature To be laid in the ballance they are altogether lighter than vanity And therefore if you build your faith upon their opinions you must of necessity be left at great uncertainties But the word of the Lord is fixt and permanent alwayes consonant and agreeable unto it self There you may rest as upon a rock that can never be moved For every word of God is pure Prov. 30.5 The words of the Lord are pure words as silver tried in a furnace of earth purified seven times Psal 12.6 Men are subject to mistakes and errours but the word of the Lord will never deceive you that cannot be mistaken 3. Unless you try doctrines by the rule of the scriptures and bottom your faith upon the word of the Lord you do not give glory to God in believing Unless you take it upon his word and receive it as proceeding out of his mouth you do not give unto God the honour of believing the truth If you receive the matters of religion only upon the dictates of men you rob God of his glory and give it unto them For this is a special part of our worship of God and one of the peculiar prerogatives which he doth challeng unto himself that we give up our judgments absolutely unto his guidance and yield perfect credence unto his word Jo. 4.20.21 Our father 's worshipped in this mountain and ye say that Jerusalem is the place where men ought to worship Jesus saith unto her Woman believe me c. q. d. You are apt to pin your faith upon the sleeves of your fathers whereas this is one of the glorious Royaltie * Magnus Dei cultus fides Magna in Deum blasphemia incredulitas which appertain unto me who am the Christ to have the absolute command of your faith you must try the doctrines and practises of your fathers and all the opinions of men are to be estimated according to their consonancy unto my word As in performance of duty we should be careful to give unto God the glory of his Sovereign authority which is when we do the work of the Lord because it is commanded to be done by him So in our assent to the truths of the Gospel we should give unto God the glory of his truth and faithfulness which is when we believe what is spoken of the Lord because we know the mouth of the Lord hath spoken it It is said of Abraham Rom. 4.20 He staggered not at the promise through unbelief but was strong in faith giving glory to God Why Sirs this is the way to give glory to God when we set to our seals to the doctrines of godliness because they proceed from the God of heaven believing the things which are written by the Prophets and Apostles those faithful Amanuenses of the Spirit of God who spake as they were moved by the holy Ghost 2. Take heed of being corrupted by the example of the multitude in respect of the matter and substance of Religion wherein it is placed and whereunto they confine it For commonly people are wont to be too narrow and short upon this account Q. Wherein do the multitude for the most part place their Religion Ans I shall instance only in sive things 1. The generality of people place the whole of their Religion In the reforming and ordering their lives and actions But they seldom or never think of the necessity of sanctifying their
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 rejected Sundry Particulars concerning Peace and Unity and the Sanctification of the Lords day useful for these times By R. Stedman M. A. 1 Tim. 5.22 Be not Partaker of other mens sins Keep thy self pure Defensio communis furoris est furentium Multitudo M.F. Oct. LONDON Printed by for Thomas Parkurst at the Golden Bible on London-Bridg under the Gate 1668. A PREFACE To the READER AS the just measure of the truth of all Theological Assertions is to be taken from their consonancy to the word of God So the usefulness and profit of any undertaking of that nature is to be estimated by the seasonableness and subserviency thereof to the grand Designes of the Gospel In both which respects the following Treatise however attended with many imperfections may for the substance and scope of it make Appeal to the judgments of such as are really touched with the concernes of Religion and have their senses exercised to discern wherein it 's interest lieth and how the progress of it is retarded The great Intendments of the Gospel to the propagation and furtherance whereof all particular attempts should be subordinated are mostly reducible to three heads The illustration and magnifying of the Grace of God in the salvation of lost sinners The Exaltation and advancement of our Lord Jesus Christ the only Mediatour of the Covenant of Grace The vindication and promoting of real holiness and purity amongst the children of men And the drift and purport of the Tract ensuing more directly relates to the last of these To minister help in the following after Godliness and to remove out of the way the main impediments that hinder from an hearty closure therewith It is a point as clear as the Noon-day and cannot be denyed by such as own the Scriptures that a vigorous and cordial prosecution of holiness in the greatest strictness and heighth of it is of indispenseable necessity to the Beatifical vision and enjoyment of God Without which all professions of faith and love to God are but empty names and counterfeits indeed a meer mockery of the most High How shall any be induced to believe that a man doth unfeignedly embrace and love the principles by which he refuseth to steer his course Or that such divine truths have a real seat in his affections which are openly disavowed and contradicted in his conversation He that will give a solid testimony of his sincere respects to the doctrine of Christianity must do it by a demeanour answerable thereunto It is by upright and humble walking as in the sight of God that Religion must be adorned that it may attract the hearts of them that are without Hereby our profession must be justified both in the sight of men and to the approbation of our own consciences And in this way alone we can comfortably expect to be conducted with safety to the Kingdom of Heaven When the nature and excellency of holiness and the fear of the Lord are considered separately in themselves without reflection upon the quality of the persons pressed thereunto it may seem a needless task to spend much time or many words in defence of it Who would not fear thee O King of nations for unto thee it doth appertain Jer. 10.7 Who that has any spark of sound wisdom would not be found faithful in the covenant of God Who that hath an insight into the beauty of holiness would not admire and fall in love with it But such is the enmity radicated in mens hearts against the Lord and their perverse disputings against the purity of the wayes of God and their addictedness to conform unto this world that it is rather a wonder of free grace that any persons are prevailed upon to close effectually with the power of Godliness than that it should be confined within so narrow a compass as the experience of all ages too abundantly manifesteth it to be Besides it is a matter of no difficult observation to a thoughtful Christian who hath his eyes open and is in the least degree akin to the children of Issachar that had understanding of the times what have been the crafty machinations and methods of the Devil and his adherents in these late dayes to bring the strictness of Religion into contempt and to make it a reproach by casting loads of accusations upon the professours thereof that so Godliness may be wounded through their loynes and the spirits of men deterred and discouraged from the sedulous pursuance of it And what if the miscarriages and extravagancies of some who seemed to be eminent for piety have ministred too much occasion to them that lye at the catch to raise an evil report and to vent their slanderous revilings against the truth Yet it must needs appear to be but a very ridiculous piece of Logick to argue from the corruption of some to the condemnation of all As if all sorts of money were to be rejected in payment because some pieces are but brass silvered over especially seeing it is none other than what the spirit of God hath plainly intimated that there will be tares mingled with the wheat untill the harvest There will be hypocrites and dissemblers in outward fellowship with the Saints even unto the end However from hence ariseth a necessity of Pleas Apologies and vindications to wipe off the slurres and calumnies which men of profligate principles and seared consciences are wont to cast on the face of religion And a like necessity of arguments and provocatives to quicken men to follow after righteousness and of answers to be returned to the carnal reasonings whereby they cavil against the truth and study to evade the convictions that are sometimes wrought upon their spirits If the Meditations here commended to thy candid and serious perusal may contribute assistance to this purpose that any of the Truths that are according to Godliness may be cleared up The prejudices and stumbling blocks removed out of the way of salvation such as are declining may be recalled and those that are sound in the faith further settled and established the Author hath attained his end and let all the glory be ascribed unto God To whom doth most deservedly appertain All honour and praise love submission and service in the Church by Christ Jesus throughout all ages world without end Amen A TABLE OF THE CONTENTS SECT I. THE Connexion and explication of the Text. Pag. 2. Doct. In order to keep close to the Commandments of God and
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
the ground and himself in it as he was endeavouring to quench the fire He that could not burn in the cause of God was burnt under the just judgments of God The like may befal you in the case of reproach and revilings If you cannot bear them in the way of righteousness the Lord may deliver you over into the hands of the devil and to be led by your own hearts into some desperately wicked courses that you may suffer reproach as the devils Martyrs and such reproach as may stick by you for ever And this is none other than what God hath threatened upon such as despise commandments * See this expressly denounced against Zedekiah He was afraid of being mockt if he kept the word of the Lord and by his disobedience he should be made a Taunt and a by-word So that the evil he feared came upon him Jer. 38.19 20 21 22 23. that he will make them a reproach either by the execution of temporal or spiritual judgments Ezek. 5.14 15. Moreover I will make thee waste and a reproach among the Nations that are round about thee in the sight of all that pass by Jer. 23.40 And I will bring an everlasting reproach upon you and a perpetual shame which shall not be forgotten See also Jer. 29.18 19. So much for the fifth way how this temptation prevaileth 6. Sinners are soon perswaded to go down the stream with a multitude in sin Because otherwise they should be persecuted and opposed by them They are willing to live at ease and quiet and to sleep in a whole skin as we are wont to express it and therefore they dare not contradict the generality lest they should be set against by them and be reduced into sufferings under their hatred and malice Thus it wrought with those false teachers mentioned Gal. 6.12 As many as desire to make a fair shew in the flesh they constrain you to be circumcised only lest they should suffer persecution for the Cross of Christ Mark it The most of the Jews were eagerly set upon the retaining of circumcision and other ceremonies of the Mosaical paedagogy and they were apt to be violently bent against any that went about the abrogation of them Now these false teachers knew well enough that all such types were abolished by the death of Christ but they durst not own it still they preached up circumcision and forced it upon the practise of the converts at Galatia against the light and convictions of their own consciences What was the reason of it Why they knew that if they stiffly adhaered to the simplicity of the Gospel and waved the Mosaical ceremonies which most of the Jews were zealous for they should be persecuted by them And this was the only reason that induced them to comply with the multitude My brethren you have many that would willingly be the disciples of Christ and his followers as long as they may do it with safety without endangering their estates or lifes or their liberties by it But when they come to take up the Cross there they faulter As the rottenness and unsoundness the hypocrisie and unbelief of the heart is the fountain whence apostacy proceeds so the dayes of tribulation and distress are the time of discrimination when Apostates are wont to discover themselves They can well be contented to make a profession of godliness and to perform some of the external duties but they are not able to go through persecutions And therefore they keep all things fair with the multitude and walk in wayes of compliance with them lest if they followed truth and holiness too close at the heels it should strike out their teeth lest if they withdrew from the multitude they should be hated and persecuted by them For pray Sirs what 's the reason why the world hates and sets against the people of God Why It is for this very thing because they walk in a way by themselves and will not do as the rest of their neighbours do they separate themselves from the generality in their practise and walk more strictly and precisely and dare not allow themselves in such licentious courses wherein others live and so their lives are a practical condemnation of the others and as a corrosive to their consciences Joh. 15.19 If ye were of the world the world would love his own But because you are not of the world but I have chosen you out of the world therefore the world hateth you Mark it If believers were of confederacy with the wicked if they could drink and revel and be vain and wanton as others are and did not take a different course by themselves they should be cherished and beloved as well as others but therefore they are hated and persecuted because they are a select company and have a peculiar way by themselves And to escape this hatred and persecution people are apt to joyn with the world and to walk according to their pattern and practise To abate the edge and take off the efficacy of this influence let me counsel you to be frequent in the meditation upon these three spiritual truths 1. That the everlasting wrath of God which is reserved as the portion of the wicked hereafter is an evil infinitely beyond all the tribulations and persecutions that can come upon the godly here So that if thou canst not bear some sharp afflictions for a time How wilt thou be able to lye under torments for ever If thou darest not walk in the wayes of holiness for fear of some trouble persecution from men How wilt thou stand under the wrath of God when he will glorifie his power in the destruction of his adversaries Why Sirs one of these will unavoidably befal you either you must live godly in Christ Jesus and then you will suffer persecution or else you must go down with the multitude into perdition either you must through much tribulation enter into the kingdom of heaven or everlastingly be sent into hell torments And can you dwell with everlasting burnings Are you able to stand before the devouring fire Lay these in the ballance together and see which is to be chosen Should not a man willingly undergo the greatest hardships upon earth rather than fal into the damnation of Hell See how pathetically our Saviour presseth this very point Mark 9. 43 44. If thy hand offend thee cut it off that is mortifie and keep under the most beloved corruption deny thy self in the dearest enjoyments thou hast willingly suffer and undergo the greatest troubles and the sorest distresses It is better for thee to enter into life maimed then having two hands to go into hell into the fire that shall never be quenched where their worm dieth not and the fire is not quenched 2. That even the inward peace and consolation of the spirit that is to be had in the ways of holiness is abundantly to be preferred before that outward quiet and safety which sinners promise themselves by
strengthened the hands of evil doers that none did return from his wickedness Jer. 23.14 How did they strengthen their hands Not only by their corrupt doctrine and flattering sermons but also by their wicked lives and conversations That did minister an argument to the evil doers whereby to maintain their presumptuous hopes of salvation and from whence to take incouragement not to repent of their abominations This compliance with sinners instead of helping to convert them doth lay a stumbling block in their way And indeed there is scarcely a greater obstacle in the way of the conversion of the wicked than the sinful complyance of carnal professours 4. It is expressely required as our duty in relation to sinners to withdraw from them that they may be ashamed Prov. 1.15 My son walk not thou in the way with them refrain thy feet from their path So Prov. 9.6 Forsake the foolish and live and go in the way of understanding 2 Thes 3.14 And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed And were this duty but strictly and conscientiously practised by the body of professours of religion to withdraw from such as walk disorderly who knoweth what good effects it might produce unto their conviction humiliation and salvation A remarkable instance we have in the Ecclesiastical histories When Simeon a Bishop in Persia was led to prison for refusing to communicate in their idolatrous worship As he was going there was sitting at the gate of the Kings Court an old Eunuch that had been the Kings Tutour called Ustazares once a Christian but now fallen from his profession who seeing Simeon led by rose up and did him reverence On the contrary Simeon would not shew him any respect but turned away from him with indignation and rebuked him for revolting from the truth And what effect had it upon the Eunuchs spirit Why immediately Usthazares burst forth into weeping and laid aside his rich apparel and sitting at the Court gate he cried out Wo is me with what face shall I hereafter look upon God seeing Simeon disdaineth to behold me and presently he renounced his idolatry repented of his former inconstancy and died a martyr for the faith That 's the third argument to strengthen the doctrine 4. The last reason which I shall mention to dissuade from following a multitude in sin shall be taken from the danger that will arise by so doing If you sin with them you must expect to be plagued as they are If you will eat of their dainties you must also drink of their cup i. e. the cup of the Lords indignation which he hath in store to put into their hands There is no way in the world to avoid the fury of God that is to be poured forth upon the wicked but by withdrawing from them and not daring to tread in their steps For the Lord in the execution of judgment is no respecter of persons He dealeth impartially and alike with all sorts and conditions He will not spare professours because of their profession when he cometh to punish the inhabitants of the earth But if their actions be alike they shall receive the like portion also See what the Lord saith to Judah because they turned aside unto idolatry after Israels example Ezek. 23.31 Thou hast walked in the way of thy sister therefore I will give her cup into thine hand Nay let me tell you that profess religion and yet follow the multitude in evil you shall receive the greater condemnation You will not only be chargeable with your own personal sins and impenitence but with the sins of others that were induced to follow them by your example and with the impenitence of others wherein they persisted through your incouragement So that if you would be free from a most certain and sore destruction do not say a confederacy with the multitude in sin Some indeed understand that place Rev. 18.4 of a local separation but I think it is rather meant of a spiritual separation from Antichristian pollutions However if that be included this is not excluded with which text I shall shut up this head Rev. 18.4 And I heard another voice from heaven saying Come out of her my people that ye be not partaker of her sins and that ye receive not of her plagues SECT VI. For Application of the Doctrine HAving finished the doctrinal part of this point I shall now proceed to the practical improvement of it for our edification and building up in knowledge and holiness unto everlasting life Let me therefore speak a little to the usefulness of this lesson By way of 1. Information 2. Exhortation 1. By way of Information There are three special inferences that naturally flow from what hath been delivered Infer 1. If a Christian must not be led by the example of a multitude but must stand fast against their example and sollicitations unto sin then hence it followeth That such as are indeed the servants of Christ and will walk uprightly with the Lord in the conscientious observance of his laws and precepts they must of necessity be indued with a spirit of fortitude and courage Why Because in many cases they are to withstand the multitude and to walk in a way that is opposite and contradictory to that of the greatest number of persons and this will never be done without much courage and resolvedness A man that swimmeth against the stream and the tide and the wind together need to put forth the utmost of his strength and to strike vigorously and strenuously or else he will be carried away Such is the course of every godly man He must swim against the stream of corrupt nature that would carry him headlong into evil as the horse rusheth into the battel He must strive against the wind of satanical temptations and carnal reasonings they would drive him back into the haven of ease and pleasure or outward profit and greatness And then he must contend likewise against the tide of the multitude who come against him as so many tempestuous waves So that if he do not act with all his might and set himself with a full purpose of heart to hold on his course he will certainly be overborn by the violence of their opposition A cowardly Christian is a contradiction in adjecto for such a man will never be faithful unto God because he is to bear up against the multitude And therefore you shall find the Lord pressing his people to courage on this very account 2 Chron. 15.7 8. Be strong therefore and let not your hands be weak for your work shall be rewarded And when Asa heard these words and the prophecy of Oded the prophet he took courage and put away the abominable idols out of all the land of Judah and Benjamin Mark it was a time of general defection and apostacy and therefore God doth exhort them to be valiant for the truth There need to
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
monstrous opinions under the protection and patronage of the Scriptures Sol. This is a trite objection much insisted on by them that are contentious and of an imposing spirit and are loath to be concluded and shut up in the exercise of their power within the limits and boundaries of the word of God And therefore deserves to be answered more largely than at present I can spare time to do All that I shall speak unto it which yet may sufficiently discover the vanity of this cavil I shall gather into five heads 1. There will be heresies maintained in the Church of Christ amongst people that call themselves his disciples and servants in all ages unto the end It is a matter that will fall out unavoidably and cannot be otherwise As there will be men of corrupt lives tares mingled with the wheat in the kingdom of the Son of man so there will be men of corrupt notions and doctrines that speak perverse things to draw away disciples after them 1 Cor. 11.19 For there must be also heresies among you that they which are approved may be made manifest among you Mark It must be there is a necessity of it Not a necessity of precept God is a God of truth he requires truth in the judgment as well as integrity in the heart he calls for soundness of mind as well as fervour of affection But in respect of the event there is a necessity it will certainly be so and the Lord hath excellent ends to accomplish thereby and therefore will suffer errors to be vented and spread abroad But there were false Prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction 2 Pet. 2.1 See also 1 Tim. 4.1 2. Act. 20.30.31 This is no excuse unto the Authors and broachers of any cursed opinions But it is an useful lesson or document for the servants of God that they may be quickned to get their judgments principled with sound knowledge and to beware lest they be led aside from the way by the errors of the wicked and so fall from their own stedfastness That is pertinent on this account which our Saviour speaketh as to scandals in general Mat. 18.7 Wo unto the world because of offences For it must needs be that offences heresies come but wo to that man by whom the offence heresie cometh 2. The people of God have no just cause to think ever a jot the worse of Religion and godliness because of the heresies that sometimes abound in the Church of Christ It should rather confirm us in the belief of the truth of the Gospel Our Saviour having foretold us that thus it will be and we seeing it verified before our eyes As the Apostle exhorts the Thessalonians that no man might be moved by his afflictions For saith he your selves know that we were appointed thereunto 1 Thes 3.3 And v. 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to pass and ye know So may I speak in the case of errors and heresies Let no man stumble or be offended at the wayes of Christ upon this account Let not your faith be weakened nor your progress in holiness retarded because of these corrupt opinions and heresies For your selves know that Christ by his Spirit hath foretold of these things that it must come to pass as it is in all ages And he hath therefore warned you of it before-hand lest you should be offended Joh. 16.1 2 3 4. 3. When we speak of unity in Christian fellowship and uniformity in the worship and service of God it must not be interpreted of union and combination with such as are hereticks It must not be taken as if it were meant that we must unite and go hand in hand with such persons Our Lord Christ hath left upon record sufficient directions in this case how to purge his Church of such vermine and to keep our selves free from the taint of their pollutions as well as in the case of those who are profane and disorderly in their conversations A man that is an heretick after the first and second admonition reject Knowing that he that is such is subverted and sinneth being condemned of himself Tit. 3.10 11. From such withdraw thy self 1 Tim. 6.3 4 5. If there come any unto you and bring not this doctrine receive him not into your house neither bid him God speed 2 John 10. See also Gal. 1.9 Rom. 16.17 Rev. 2.2 20 24 25. 4. But then as to sound and sober Christians let this be observed That the principles of the doctrine of Christ which may be a sufficient ground for their uniting in the worship and service of God are plainly delivered in the Scriptures and to be clearly and easily deduced from thence They are wrote in legible characters that he that runs may read them And why should not those things which will declare a man a sound believer capacitate him for communion with believers These things are written plainly as with the Pen of a diamond and inculcated frequently that they may be apprenended by the meanest of the Saints Isa 45.19 I have not spoken in secret in a dark place of the earth The oracles of God are not delivered darkly and obscurely they are not folded and wrapt up in intricate and ambiguous sentences as the devils oracles the answers of false gods were wont to be delivered in caves and grotto's and corners under the ground The truths of God are set forth perspicuously They are all plain to him that understandeth and right to them that find knowledge Prov. 8.9 For this commandment which I command thee this day is not hidden neither is it far off It is not in heaven that thou shouldest say Who shall go up for us to heaven and bring it to us that we may hear it and do it Neither is it beyond the Sea that thou shouldest say Who shall go over the Sea for us and bring it unto us that we may hear it and do it But the word is very nigh unto thee in thy mouth and in thine heart that thou mayest do it Indeed prating fools as the holy Ghost calleth them will seek nodum in scirpo they will find matter to wrangle with the most undeniable principles But the foundation-foundation-truths of Christianity are fully proclaimed in the ears of all within the pale of the Church that will lend their ears attentively to the sound of the Gospel and will diligently study divine mysteries And the people of God are under precious promises of the Spirits instruction to guide them into the knowledge of all necessary points Joh. 16.13 1 Joh. 2.20 27. Psal 25.12 14. And why should not those who are under the conduct of the same truths in the way of holiness unto eternal life hereafter unamimously joyn together in the service of
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
least disturbance or cause of distraction 1 Cor. 14.40 4. All manner of irreverent and unseemly actions must be abstained from in such places as any way reflect dishonour or contempt upon the worship of God which is there performing or hath been performed or that may render the place unmeet for religious services afterwards Not as if the building were more holy than others but because it is sinful by any means to cast disgrace upon holy duties wherein our business consisteth in attendance upon the Great King the Lord of hosts whose name is dreadful throughout the earth * See Mr. Jenkins's Farewell Sermon and who is a jealous God even a consuming fire Deut. 4.24 5. Lastly let it be observed That the opinion of the holiness of one place above another is for the most part but a fond conceit that hath obtained amongst the multitude of the most ignorant people the tincture of which conceit hath not improbably continued from the very daies of popery as their addictedness to some other fopperies hath done But it is an opinion exploded and rejected by the Protestant Churches This is conspicuously evident amongst our selves 1. By the general permission of Schoolmasters and Writing Masters to teach in such places 2. By the usual meetings there about all Parish affairs as rating assessments and giving orders for mending high-wayes and the like 3. By the publike order for private dwellings to be erected in several of such places in the great City whereby they are converted to civil uses For as for the papalizing doctrines and superstitious practises of some whereby the vulgar are hardened in their apprehensions being but the off-spring of their own brain it is equitable they be laid at no door but their own These particulars being premised let me lay down and confirm this plain position further than decency and conveniency in attendance upon the worship of God there is no manner of holinesse now in the dayes of the gospel in one place more than another nor hath one place preheminence above another This seems to be covertly intimated by our Saviour Jo. 4.21 23. Where the question was touching the place of worship whether upon mount Gerizâ—m or in Jerusalem Jesus saith unto her woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerâ—salem worship the father * Futurum tempus gratiae novi Testamenti evacuantis utrumque locum imo omnem locum praedicit Per haec duo exclusa loca neque in hoc monâ—e neque Hierosolymis ntelliguntur exclusa omnia alia loca Cajet But the houre cometh and now is when the true worshippers shall worship the Father in spirit and truth As if our Saviour had said the time is shortly at hand the gospel state of the Church when all difference of places as to the worship of God shall cease and the main things to be lookt after therein will be whether the worship of God be spiritually performed and according to his own prescription and institution This is a lesson and Instruction hardly learnt by some who mind formes and ceremonies more than the life and fulstance of godliness and whose interest leads them to oppose such truths And therefore give me leave to hint unto you these four things 1. Thâ—t the very synagogues or places of publike assemblies amongst the Jews had nothing of holiness in them above other places only they were appointed for convenience in the serving of God They were places where their Courts of judicature met as well as their religious exercises were performed On the week daies their civil courts were convened in them and on the sabbath day their religious assemblies Some think that the Synagogues were publike places of meeting as well for civil as sacred affairs Eng. Annot. in Mat. 10.17 As if there should be a meeting of Christians in Guild-hall or in Westminster-hal where at other times the Judges sit And therefore you read of Beating in their Synagogues Act. 22.19 And punishing oft in every Synagogue Acts 26.11 And Christ tells his disciples that they should be brought unto the synagogues and unto magistrates and powers Luke 12.11 And that they should be delivered up to the synagogues and into prisons being brought before Kings and rulers for his names sake Luke 21.12 I any persons shall say that the Jews had two sorts of Synagogues one for religious and the other for civil assemblies their proof is expected Bare unscriptural assertions weigh little in the balance with understanding Christians 2. Whereas some fetch their arguments from the holiness of the Temple and tabernacle of old and apply to places now the passages that are upon record concerning the sanctuary there needs little pains to be taken to shew the weakness and invalidity of such arguments Who knoweth not that they were places designed and set apart by God himself and appointed as Symbols of his presence 2 Kings 23.27 Heb. 8.5 Who knoweth not that they were tipes and shadows of good things to come and therefore to continue till the time of reformation Christ hath put an end to these legal ceremonies He came and tabernacled †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 1.14 amongst us He suffered death in the Temple * Joh. 2.21 22. of his body Who knoweth not that there were special promises of mercy annexed to worshiping in the temple and towards the Temple 1 Kin. 8.33 38 39. 1 King 9.3 Let any of these be shewn concerning places of worship now in the times of the gospel else the arguments run a baculo in angulum The promise of acceptance is made to the ordinances and institutions of our Lord Jesus Christ and to the persons that wait upon the Lord in those institutions without any respect to the place Where two or three are gathered together in my name there am I in the midst of them Mat. 18.20 Superstition and will-worship humane inventions and observances of our own devising are abominations in the sight of the Lord in what place soever they are practised and religious duties of Gods appointment discharged according to his revealed will are pleasing unto the Lord wheresoever they are performed God is graciously present in the place for his ordinance sake and for his peoples sake and not a whit the more amongst them for the places sake 1 Cor. 1.2 3. To them that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the name of Jesus Christ our Lord both theirs and ours Grace be to you and peace from God our Father and from the Lord Jesus Christ And mark that eminent prophecy of gospel times Mal. 1.11 For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering For my name shall be great among the heathen saith the Lord of hosts q. d. For
of the way that they may give themselves up freely to lasciviousness to commit iniquity with greediness It is the very principle which S. Paul mentioneth to be in the hearts of the impenitent and which he rebukes with such vehemency and holy indignation Rom. 9.18 19. He hath mercy on whom he will have mercy and whom he will he hardeneth Thou wilt say then unto me why doth he yet find fault for who hath resisted his will As if they should say our salvation we see depends wholly on the will and pleasure of God If he hath decreed to bring us to heaven we shall get thither however we demean our selves and if God hath decreed us to condemnation we shall be condemned whatever pains we take to walk in the strict wayes of religion For his will is arbitrary and unchangeable such as cannot be resisted My brethren these corrupt reasonings must be silenced else they will cut the sinews of all vigorous indeavours to please the Lord and to be found faithful unto him The doctrine of Gods Prescience and Decrees is no countenancer of slothfulness no enemy to godliness but a promoter thereof if rightly weighed and considered It mightily tends to the advancement of the Grace of God 2 Tim 1.9 To empty a man of himself and to stop the mouth of all proud carnal gloriation and boasting 1 Cor. 4.7 To quicken and provoke us to diligence and exactness in the works of piety that thereby it may appear that we are a chosen people whom God hath called according to his purpose 1 Thes 1.4 5 6 7. And therefore to stop the mouth of those sin-advancing and soul-ruining reasonings and to set your spirits right in this particular Let these four contrary principles be well setled and fastened in your souls 1. Whom God hath appointed to salvation as the end he hath appointed to regeneration and universal obedience in the life as the means leading to that end Whom he hath predestinated to partake of the kingdom of Heaven by vertue of the Merits of the death of Jesus Christ he hath predestinated to be conformed to the image of his Son Rom. 8.29 These things are so inseparably connected together in Gods decree that they cannot possibly be parted God hath not determined to conduct such or such to eternal life though they live in a course of sin and lie polluted in their bloud If any plead form such apprehensions let them know that this is not the scripture doctrine of Gods decrees but a wicked slur and aspersion whereby the adversaries of free grace indeavour to bring up an evil report upon the truth The scripture doctrine is this That whom God purposeth to save from the wrath to come he doth purpose to sanctifie and cleanse from all their filthiness and to guide them by his spirit in the way of holiness What can be more plain if ungodly men had not a mind wilfully to pervert the words of the Holy Ghost and to wrest the Scriptures to their own destruction 2 Thes 2.13 14. God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth Whereunto he hath called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our epistle 1 Pet. 1.3 Elect according to the fore-knowledg of God the Father through sanctification of the spirit unto obedience and sprinkling of the bloud of Jesus Christ Rom. 8.30 Mereover whom he did predestinate them he also called and and whom he called them he also justified and whom he justified them he also glorified Mark it where the Lord hath decreed glorification for the end he hath decreed conversion and holiness and evangelical obedience as the necessary means to lead thither And what God hath joyned together let no sinner be so â—ardy as to pluck asunder 2. The rule for guidance of our conversations at which we are to take counsel for direction in all our actions is not Gods will of purpose what he hath determined to do But his will of precept what he hath appointed in his laws and statutes to be done by us Our work lieth in the diligent observation of his commandments His counsels are secrets reserved in his own breast and bosom till by the uprightness of our hearts and the integrity of our lives we make it appear that we are chosen of God A man may have an hand in bringing about much of the purpose of the Lord and yet be a wicked rebel in so doing Act. 2.23 So that I say our business consisteth in hearkening to his law and conforming our selves to the dictates and injunctions of the same Deut. 29.29 The secret things belong unto the Lord our God But those things which are revealed belong unto us and to our children for ever that we may do all the words of this law 3. Settle this as a principle in your hearts That it is a point of egregious folly and sottishness to be more earnest and heedful in the preserving our bodies than in the saving our souls and to venture our precious and immortal souls and the affairs of the world to come in such a bottom wherein we will not venture to put our selves as to the transitory enjoyments of this world This very consideration if throughly laid to heart will sufficiently shew us the weaâ—â—â—ss and gross stupidity of the multitude in their reasonings For none of them will be perswaded thus to argue the case in respect to their bodily health and outward estate My beloved as God hath predetermined in the matters of mans salvation So he hath fore ordained all things that come to pass There is not the smallest concernment that befalleth any of the children of men but it falleth under the compass of Gods decrees Eph. 1.11 Being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Now take the profanest sinner and he will not plead after this fashion in relation to his outward man and earthly comforts When a wicked man is bound upon the bed of sickness he will not say If God hath purposed I shall have ease of my pains then I shall be sure to have it however disorderly I am If God hath decreed to recover me I shall recover though I neglect the means And if not all my care and endeavours are to no effect No but saith he send for the Physitian give me this potion which is proper to my distemper and that cordial which is of use to strengthen nature For I must use the means of health if ever I would expect the blessing of health Take an unconverted sinner in his trade and trâ—ffique he will not thus reason the case If God hath purposed that I shall be rich then I am sure it will come to pass however idle and negligent I am in my calling And
be a good measure of resolvedness in the spirit to stand fast against the enticements and provocations of some particular sinners much more when a Christian is to walk in a contrariety to the most and hath a multitude to contest and encounter with Ezra 10.4 Be of good courage and do it Josh 1.7 Only be thou strong and very couragious that thou mayest observe to do according to all the law which Moses my servant commanded thee That 's the first deduction from the point 2. If a believer must not act after the pattern of the multitude then hence I gather that such as will approve themselves unto God and not deal falsly and unfaithfully in the covenant of God they must be men of singularity As they must walk regularly so they must walk singularly in a way by themselves in respect to abstinence from sin in regard of purity of heart and holiness of life and conversation They are not permitted a compliance with the greatest number of men in any indirect course As in respect to the grace of conversion and sanctification though the servants of God are in the world yet they are not of the world but gathered and cull'd and chosen out of it Jo. 15.19 Jo. 17.16 So must it be in relation to their practise also though they abide in the world yet they must not be conformed unto the world but keep themselves unspotted from the pollutions of it This is pure religion and undefiled before God and the Father Jam. 1.27 Some there are that plead against holiness and for the countenancing of their corruptions What would you have us to be singular Must we be more precise than others and take a course by our selves Why Sirs If you will be Christians in good earnest and follow the Lord fully it is the very thing which God requires and expects at your hands that you be men of singularity For the Lord hath set apart him that is godly for himself Ps 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segregavit divisit signo aliquo excellenti separavit He hath put a remarkeable difference betwixt his own people and others in respect of his blessings upon them and therefore may justly expect that they should be singular in their carriage and demeanour towards him I would not be mistaken in this point and therefore must take liberty to distinguish of a threefold singularity There is a 1. Fantastical Singularity 2. Affected Singularity 3. Sober Singularity 1. There is a Fantastical singularity in respect of opinion When persons have odde crotchets and fancies of their own wherein they differ from serious and sober Christians in all ages and in the maintaining of which opinions they sometimes excessively pride themselves as if they had gotten some higher attainments than the rest This is an evil to which professours of godliness amongst us have been hugely addicted in these latter dayes When they have gotten some uncouth notion or expression by the end they espouse its interest and think they are some body more than ordinary in the matters of religion When they have entertained a peculiar fancy of their own contrary to the sentiments of all sober-minded believers hereof they will boast as of an higher degree of perfection This sort of singularity commonly proceeds from a mixture of pride and ignorance When persons have high conceits of themselves and in the mean time have little clear and distinct knowledg of the principles of godliness possibly they have some loose and broken insight into divine truths but do not understand the misteries of religion in their combination as they are connected and knit together In such case they are exceeding apt to run into these by-waies of their own The Apostle seemeth to reduce it unto these two heads viz. ignorance and self conceitedness 1 Tim. 6.3 4. If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ and to the doctrine which is according to godliness He is proud knowing nothing but doting about questions and strifes of words c. In reference hereunto the faith of believers is the common faith Tit. 1.4 Which was once delivered unto the Saints Jude 3. Upon this account we should labour to be of one judgment That with one mind and one mouth we may glorifie God even the Father of our Lord Jesus Christ Rom. 15.5 6. We should be very cautious of espousing any singular notion without clear warrant from the word and consulting the apprehensions of godly ministers and serious Christians And for prevention of this singularity let every man study his own weakness and think soberly of himself least instead of Juno he embrace a cloud least in the place of a more spiritual and refined truth he fall into some dangerous and soul-destructive errour And the rather ought we in this case to give the more earnest heed because when weak Christians are inconsiderately caught in this snare it is a difficult thing to be delivered out of it They think it concerns them in point of honour and as they tender their reputation to justifie and maintain the notions which they have avowedly held and professed And this is a strong temptation to a setled continuance therein And therefore I say through the grace given unto me to every man that is among you not to think of himself more highly than he ought to think but to think soberly according as God hath dealt to every man the measure of faith Rom. 12.3 2. There is an affected singularity as to a mans outward garb and ornaments of the body as to civil salutations and courteous demeanour and the like When persons make it a part of their Religion to abstain from that decency of habit or gesture or civility of expression which is commonly used and delight in this regard to act in a mode by themselves And on the other hand when others place Religion in using such habits and gestures and the like fooleries which God hath not required This is that which renders Religion contemptible and ridiculous in the eyes of carnal people and makes them think it is nothing but a kind of niceness as to such toyes and trifles So the Pharisees of old neglected the power of godliness judgment mercy and faith and kept a great ado about washing of pots and cups and making broad their phylacteries and many other things which they had received to hold They left the commandments of God to follow the devices and imaginations of their own hearts Mar. 7.4 Col. 2.20 21 23. These things may have a shew of wisdom in will-worship at least in the fancies of some they appear to have it Here is a fair pretence of greater strictness than the rest whereas true wisdom consists in fearing the Lord and doing his commandments Psal 111.10 That wherein the Saints of God differ from the rest of men is in the hidden man of the heart in the unblameableness and holiness of the life from whence will flow