profit and good to break the Sabbath and to borrow now and then a point of conscience But in the upshot you will find it to be for your hurt and ruine We reckon poverty in the estate and sickness of body and outward disasters and calamities to be the main evils But alas they are nothing if laid in the ballance with sin That is the great evil in a fivefold respect 1. It is sin which hinders us in the enjoyment of God which is the chiefest good that doth put an obstacle in the way of the participation of his favour and the light of his countenance which is better than life it self Isa 59.1 2. Behold the Lord's hand is not shortened that it cannot save nor his ear heavy that it cannot hear But your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear 'T is that which is a contempt of the divine Majesty who is an infinite and incomprehensible Being It is that which makes Jehovah to become our adversary who is King of Kings and Lord of Lords in whose hands our breath and our dayes and all our comforts are For Sirs God doth not abhor and cast off any of the children of men because they are poor or friendless or low in the world but because they are workers of iniquity Therefore his wrath is kindled against them and they suffer evil from him because they do evil against him Deut. 32.29 2. It is sin which murders and destroyeth the soul which is the principal part of man and ought chiefly to be regarded by him So Job calleth it Job 30.15 Terrours are turned upon me they pursue my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my principal one as the wind In comparison of the soul all the riches of the earth are as nothing Mark 8.36 37. For what shall it profit a man if he shall gain the whole world and lose his own soul Or what shall a man give in exchange for his soul Now The more excellent the subject is upon which an evil falls the greater is the evil that falleth upon it And sin is that which is a plague to the soul and bringeth desolation upon the soul and murders the immortal part which all the men on earth are not able to kill Prov. 8.36 He that sinneth against me they are the words of Christ the infinite wisdom of God wrongeth his own soul all they that hate me love death 3. It is sin which maketh persons miserable for ever that renders them everlastingly wretched without cessation or end that doth cast them into that pit from whence there is no redemption Other evils have their period and determinate time of continuance and then they are removed from us or we shall be removed from them But now sin doth expose a man to eternal vengeance The guilt of the least transgression if laid upon the sinner would sink him unavoidably into the bottomless pit of destruction from whence there is no deliverance You read of it as the just guerdon and punishment of ignorance which many account so small a sin that they hope thereby to excuse all their other impieties 2 Thes 1.8 9. When the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 4. To commit sin is to do evil For that is the fountain evil the original and well-spring of all other evils whatsoever It is the evil of transgression that brings affliction upon mens persons and a curse into their families and estates and puts vanity and vexation into their creature-comforts and accommodations It is sin that lets in wars and commotions into kingdoms and burns up Towns and Cities and makes a Land desolate by turning a fruitful place into barrenness 'T is sin that bringeth diseases upon the body and filleth the spirit with bitterness and puts fear and horrour and astonishment into the heart that compasseth a person about with terrours on every side and at last carrieth him to the King of terrours Rom. 5.12 By one man sin entered into the world and death by sin and so death passed upon all men for that all have sinned What is the source of all that wretchedness and misery that followeth the children of men continually at the heels See the answer returned by the Lord himself Jer. 13.22 And if thou say in thy heart Wherefore come these things upon me For the greatness of thine iniquity are thy skirts discovered and thy heels made bare Read Job 20. from v. 12. to the end 5. To commit wickedness is to do evil For sin in a right sense is the only evil and nothing but evil All other things are no further evil than they are contempered with sin and proceed from thence or have a tendency thereto The sorest afflictions and calamities have something of good in them As they come from the Lord and are the operation of his hands as they are domonstrations of his being and righteousness and means for the vindication of his holiness For the Lord is known by the judgments which he executeth But iniquity and transgression is purely evil nothing but evil and that which makes other things to be evil For the sting of death is sin 1 Cor. 15.56 The bitterness of sickness is from sin and the poyson of all corrections and distresses is from thence Psal 107.17 18. Fools because of their transgressions and because of their iniquities are afflicted Their soul abhorreth all manner of meat and they draw near to the gates of death It is that which puts gall and wormwood into whatsoever we find made bitter unto us Jer. 23.10 11 12 14 15. Concl. 4. For the original of it whence it doth proceed All the evils which are done in the life of a sinner proceed from within out of the heart and flow from the native pravity and corruption of the Spirit When a person walketh in any sinful course he doth but as the spider weave a cursed web out of his own poysonous bowels At the first mans sinful and irregular actions did corrupt his nature and now our polluted nature doth transmit defilement into our actions We are not forced and compelled unto the practise of evil but our hearts encline and carry us thereunto Mar. 7.21.22 For from within out of the heart of men proceed evil thoughts adulteries fornications murders thefts covetousness wickedness deceit lasciviousness an evil eye blasphemy pride foolishness all these evils come from within This is a point of great concernment to be studied and effectually pressed upon the conscience 1 That it may work in us an holy shame and self abhorrence in respect of actual transgressions and we may be induced to loath our selves in our own sight For my
in iniquity yet you must not be led by their example This was the doctrine in which Isaiah was instructed with a mighty hand intimating that it is a difficult point to be learnt and a matter of great concernment If we will be the servants of God in truth we must learn this Lesson Isa 8.11 12. For the Lord spake thus to me with a strong hand and instructed me that I should not walk in the way of this people saying say ye not a confederacy to all them to whom this people shall say a confederacy neither fear ye their fear nor be afraid q. d. Though the whole people combine together to do wickedness cast not in thy lot amongst them keep thy self far from their combination Dare not to tread in their steps nor joyn in their association be they never so numerous a company keep thy self free from their confederacy and fear the Name of the Lord. For the handling of this Point as a Preservative against infection by the practise of the multitude I shall lightly pass over four Heads of enquiry in the doctrinal part of our discourse and then close up all with a practical improvement of the whole 1. What are we to understand by the doing of evil which is the matter to be avoided 2. What usual influence hath the practise of a multitude to incline a man or woman to the doing of evil 3. In what cases especially doth it concern us to be most cautious upon this account that we be not drawn to evil by the example of a multitude 4. What are the principal reasons that may be produced for the confirmation of this point and pressed upon our hearts to preserve us from seduction by the example of a multitude SECT II. QU. 1. To begin with the first of these What are we to understand by the doing of evil which is the matter to be avoided Thon shalt not do evil Ans In answer to this enquiry I shall speak very briefly as being a matter that needs not any large explication All that I have to deliver under this Head shall be gathered into five plain Conclusions Concl. 1. This caution that is laid down here against the doing of evil for the extent of it how far it reacheth may be well taken in the greatest latitude and comprehensiveness of the expression as it sets against all sorts and kinds and qualities of sin whatsoever Whether they are greater or lesser sins of omission or commission against the first table of the Law or the second Whether they are sinful contrivances of the mind or inordinate passions working in the heart and spirit whether it be rotten communication that proceedeth out of the mouth or any manner of disorderliness in the outward behaviour and carriage A mans actions or doings in a restrained sense are sometimes contradistinguished and opposed to his words and thoughts and affections Col. 3.17 In word or deed Jam. 2.12 So speak ye and so do But in this place you may take it without any limitation or restriction for it is delivered indefinitely and without exception It may possibly have a special reference to the sin of bearing false witness as some think which is mentioned immediately before the Text or to the sin of wresting judgment according to the apprehensions of others being the sin which is condemned in the words following the Text But it ought not to be confined to either As where the holy Ghost hath not distinguished we must not distinguish so where the Spirit of God hath not set restrictions and limits we must not restrain Besides The original word is in the plural Thou shalt not follow a multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad mala to evils i. e. not to any sort of evil So that the meaning may be this Thou shalt not joyn with a multitude in their plots and contrivances against the wayes of God Thou shalt not talk vainly and frothily or in any wicked manner as they speak You must not act in any thing after the pattern and similitude of their sinful actions But in every thing keep your selves pure and unspotted from the taint of their abominations Concl. 2. This doing of evil for the nature of it wherein it consists is a breaking of the Law of God or walking contrary to the dictates of his revealed will which he hath given as the rule for the guidance of our steps It is the neglecting of any thing which God hath injoyned to be performed or the doing of that which he hath forbidden to be done Herein lies the ratio formalis or the nature of sin that it is a want of conformity to the Law of God or a transgression of it 1 Joh. 3.4 So that if you would examine your selves in order to repentance what evils you have done you must compare your actions with the Law of God and bring your lives and conversations unto the word of the Lord Psal 119.59 I thought on my wayes and turned my feet to thy testimonies So in relation to the time to come if you would be directed for the avoiding of evil you must be well verst in the Law of God and get a through insight into the word of God Psal 119.9 Wherewithal shall a young man cleanse his way By taking heed thereto according to thy word Sin is sometimes called A going astray and a turning aside Isa 53.6 All we like sheep have gone astray Psal 14.3 They are all gone aside they are altogether become filthy The word of the Lord is compared to the way wherein a Believer is to travel that he may arrive at the land of promise Now the doing of evil is nothing but a declension from that path or a stepping aside out of the way Deut. 5.32 You shall observe to do therefore as the Lord your God commandeth you you shall not turn aside to the right hand or to the left Concl. 3. For the reason of the name and appellation The committing of sin or breaking the Law of God is called the doing of evil because of the destructiveness and malignity that is in sin and the sad and fearful consequences that attend thereupon It is the most poysonous and venemous thing in the world the most mischievous thing under the Sun It is the great evil the most signal evil Sinners may have low thoughts and slight apprehensions of it They are apt to ask when they are charged with some kinds of ungodliness What hurt is there in them But in the conclusion they will be found to be the principal evils When God doth awaken the conscience or begin to take the work of judgment into his hands sinners shall be forced to acknowledge it to be so Jer. 44.4 Oh do not this abominable thing that I hate And v. 7. Wherefore commit ye this great evil against your souls Neh. 13.17 What evil thing is this that ye do profane the Sabbath day Men imagine it is for their ease and pleasure and sometimes for their
119. v. 59. I thought on my waies and turned my feet unto thy testimonies So much for the first influence which the example of the multitude hath to lead into sin viz. By ministring an argument for the justification of sin 2. The example of a multitude is commonly a powerful inducement to the commission of sin By contributing to the extenuation and lessening of the evil of sin From hence persons will conclude that if an action be granted to be evil yet undoubtedly it is not so great an evil as some would perswade them surely it is but a small matter and of no heinous nature or else others would avoid it and it would not be so commonly embraced Thus Sirs if a man hath but slight and low apprehensions of the evil of sin he will never be stedfast and resolute in opposition against it he will soon be brought to a complyance with it As your thoughts of sin are so your carriage towards it in a measure will be If it be reckoned as a little evil men will never be at any great cost or make much adoe for the avoiding of it Now the consideration of the practise of a multitude that many walk in such a way doth hugely tend to the extenuation of the evil of it in a mans thoughts It is a difficult thing to keep up abhorring thoughts in the Soul of that which multitudes live in the practise of They will be ready to conclude that without controversy there is no great hurt in it nor any considerable danger or otherwise so many would not agree together therein Ezek. 8.17 Then he said unto me hast thou seen this O son of man It it a light thing to the house of Judah that they commit the abominations which they commit here Observe it was a general corruption and so accounted small in their eyes Is it a light thing q. d. It is in your estimation but a small matter Certainly you reckon it but a light and trivial thing little to be regarded And thus the people answered the prophet Jeremie when he laboured to set before them the greatness of their folly and wickedness they produce the general practise for it It is that which we have done we and our fathers our Kings and our Princes in the cities of Judah and in the streets of Jerusalem Jer. 44. v. 7.17 To abate the force of this influence let us duly ponder and press upon our spirits these three particulars 1. Although all sins if considered comparatively are not equally heynous some being of lesser malignity and others of a crimson die yet there is no sin little in it self or that has but little evil in the nature of it It is an argument of a graceless heart that is an utter stranger to the spirit of regeneration to account any sin to be a small evil For hadst thou layn under the burden of thine iniquities and felt that smart and bitterness in the sense of sin which is the usual preparative and antecedent to a saving conversion it would rectifie thy thoughts in this respect thou wouldst account the guilt of the least sin to be an insupportable burden And indeed there is reason for it For the least transgression cannot be expiated at a lower rate then by the precious bloud of our Lord Jesus Christ as of a lamb without spot or blemish All the angels in heaven and all the treasures upon earth cannot make an attonement for the least offence against the Law of God The smallest sin is a contempt of the great King even of the Lord of hosts who is of infinite and unsearchable majesty and excellency You know the horridness of a fact is not only to be collected from the matter wherein it doth consist but principally from the object against whom it is committed That which is but a petty misdemeanor if against another is treason if done against a King Why Sirs every sin is a slighting of the King of Kings and the Lord of Lords it is a rising up in rebellion against the sovereign possessour of heaven As Joseph argueth against the temptation Gen. 39.9 How can I do this great wickedness and sin against God So should you reason the case against conjunction with a multitude in any unjust way Though all the world be defiled with this or the other abomination yet I perceive it is rebellion against the * Omne peccatum est Deicidium incomprehensible God and how shall I dare to joyn in confederacy with them Isa 7.13 Heare ye now O house of David Is it a small thing for you to weary men but will ye weary my God also q. d. Can that be a light thing which is a despising of the Lord and an ecclipsing of his glory Is it a small matter that openeth the door of hell and makes the sinner liable to everlasting condemnation Why the wages of sin quatenus sin and therefore of the smallest transgression is death everlasting death and destruction as appeareth by its opposition to eternal life Rom. 6.23 2. This is so farre from lessening the evil of sin because it is generally practised that it is one aggravating circumstance of it whereby the danger is increased And therefore it should render us more watchful against it and cause us to be very cautious and circumspect least we be defiled therewith As with an infectious disease the more epidemical it is the more perillous and the greater care will persons take against the contagion I dare say that in a town where is the plague or pestilence the farther it spreads the more fearful would the inhabitants be O that men would tender the health of their souls according to the care they take of their bodies And that they were affected with spiritual evils and maladies as they are wont to be with temporal Then they would keep a strict watch against common abominations The Prophet speaks of it as an heightner of the guilt that it was like a spreading leprosie that went through the whole body of the Land Jer. 6.26 28. O daughter of my people gird thee with sackcloth and wallow thy self in ashes make thee mourning as for an only son most bitter lamentation for the spoiler shall come suddenly upon us What is the provocation whereby this sore evil is procured Why see v. 28. They are all grievous revolters walking with slanders they are brass and iron they are all corrupters And again Mal. 3.9 Ye are cursed with a curse i. e. you are certainly and dreadfully and terribly accursed for you have robbed me even this whole Nation 3. Is it a small matter as thou pleadest that is thus done against the Lord Why then the greater is thy contempt of his Majesty and the more inexcusable art thou in despising the Holy one of Israel Wilt thou prefer a trivial matter before the pleasing of God and the enjoyment of his favour This is a shrewd sign that thou wouldest not serve him in a greater How
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
may live up to the Precepts of God and not be carried away from the observance of his commandments Why to this end we must diligently see to it that we be not swayed and over-ruled by the example of others be they never so many In this and the former chapter we have a solemn promulgation of the divine laws by which the Lord would have his people to be guided and the Text is introduced as a serious caution to warn us to stick close to those laws though others reject them and trample them under foot Although a multitude forsake them yet must not we that will not bear us out in any sin whatsoever Thou shalt not follow a multitude to do evil That we may open this portion of Divine writ more clearly and methodically let us take it asunder into 3 parts Here is 1. The end intended or the design that 's carried on by this counsel and that is to preserve us from evil Thou shalt not do evil 1. Primarily it is to preserve us from the evil of sin and transgression 2. Consequentially to keep us from the evil of affliction and judgment which is deserved by Sin and which God is usually provoked to inflict upon sinners If we would escape the evil of suffering and sorrow we must carefully avoid the evil of iniquity and disobedience Thou shalt not do evil 2. The direction prescribed in order to the attainment of that end Why to this purpose you must take heed that you be not led by the multitude Thou shalt not follow a multitude to do evil Thou shalt not follow them It is a comprehensive expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non eris post multos Ar. Mont. Thou shalt not be after them It may reach to these 3. things 1. Thou shalt not follow them in point of inclination Thy heart shall not hanker after their wayes thou shalt not desire to joyn with them in any wickedness This is to follow a thing in the dialect of the Scripture when the affections are touched with any propension towards it As the understanding is the eye of the Soul whereby we discern or see into an object so the will and affections are the feet of the Soul whereby it goes out unto it or follows after it So that it imports thus much thou shalt not so much as have any liking or the least inclination in thy Spirit to be of their society and fellowship 2. Thou shalt not follow them in respect of incouragement q. d. This shall not imbolden thee to sin against God because thou seest many others to sin against him What people are afraid to venture upon singly and by themselves they will be animated unto by observing others to go before them But let it not be so saith the Lord in the case of Sin though you see never so many go before you 3. Thou shalt not follow them in point of actual concurrence You must not tread in their steps if it be a sinful way wherein they travel You must not take your pattern from their practise nor act according to the tenour of their actions if they be evil This I take to be principally meant and the other in reference hereunto Thus you read of those carnal wretches They followed the way of Balaam i. e. Their carriage was correspondent to his carriage and their hearts went after covetousness even as his 2 Pet. 2.15 And it is mentioned of Jehoahaz the son of Jehu that he followed the sins of Jeroboam that is he carried on the same carnal interest and committed the same abominations This is the second thing to be noted in the Text. 3. We have observable the manner of the prescribing this rule of direction how the caution is delivered as to this matter And that is 1. Singularly or personally included in the verb. 2. Negatively 1. The prohibition is laid down singularly or personally Thou that it might extend to all sorts of people without exception of any that every one of us might take it home to our selves and apply it to our own souls that none might think himself exempted from the obligatory power of this prohibition As the prophet Malachi speaks unto the Priests cap. 2.1 This commandment is for you The like may I say in this case to men of all ranks and qualities Art thou a master or governour This precept is for thee Art thou a child or servant This prohibition reacheth thee Art thou a Magistrate or a subject young or old rich or poor Jew or Gentile whatever thy condition is thou art included herein Thou shalt not follow c. 2. It is delivered negatively It is one of those precepts which are usually called negative precepts That it might be of a binding force as to all times and seasons Herein is a special difference betwixt affirmative and negative precepts The affirmative commandments always bind but not to all times For instance Hear the word Search the Scriptures Give alms of thy Goods These and such like injunctions always bind but not to all times and seasons i. e. I am not obliged to be every moment of my life in the actual discharge of those duties But negative precepts bind universally and unlimitedly to all times and seasons ex gr Lye not one to another Thou shalt not steal There is no time of a mans life wherein these may be done And such a precept is this of not complying with the multitude Sinners are apt to think they must strictly walk up to such rules whilst they may be observed with safety But in perillous times they must be excused when it may cost them their livelyhoods or their lives if they step out of the common road Nay but you must never take the liberty to break the bounds of this law you must see to it that at no time you say a confederacy with the multitude in sin The Text being thus explained will affourd us this practical lesson Doct. That in order to our keeping close to the commandments of the Lord and for the right ordering our conversations in the presence of the Lord we must take heed to our selves that at no time whatsoever we follow a multitude to do evil We must not sin against God though we see never so many go on in sin before our faces We must stick fast to Gods testimonies and do only what is acceptable in his sight though we have very few to bear us company though we are forced to go alone in the ways of holiness Hos 4.15 Though thou Israel play the harlot yet let not Judah offend Israel was the greatest body of the people it contained ten of the Tribes whereas the kingdom of Judah consisted but of two Why but saith the Lord though they are a very numerous company that have fallen off to Idolatry and your selves are but an handful in comparison yet you must not give ground because of their multitude though you have the 10. Tribes to lead you the way
at the Judgment-seat of Christ and save thee from everlasting burnings Alas they are not able to save themselves For he accepteth not the persons of princes nor regardeth the rich more than the poor for they are all the work of his hands Job 34.19 He shall break in pieces mighty men without number and set others in their stead v. 24 He shall cut off the spirit of princes he is terrible to the kings of the earth Ps 76.12 So that I will shut up this point with that passage of Solomon Prov. 29.26 Many seek the Rulers favour but every mans judgment cometh from the Lord. Men may think it is a point of wisdom and policy to please Rulers and to keep in with them though to the defiling of conscience and robbing the Lord of his glory But in the end it will appear to be gross folly and sottishness For it is upon the God of heaven we have our constant dependance both for this life and eternity And if God adjudge thee to hell for thy sinful compliance who can reverse the sentence or can be able to deliver thee out of his hands That is the second case wherein special caution is required 3. In case of neer relations and kindred and intimate friends and acquaintance Their practise hath a more than ordinary attractive influence This is a snare of the devil wherein many have been taken captive an engine whereby Satan hath drawn abundance to destruction Persons are apt to plead for themselves that they must carry it fairly and courteously towards their relations and friends and hold a familiar correspondency with them so that if their relations be vain themselves must be so too and if they be wicked how should they help it but that they must sometimes partake with them in their wickedness What would you have us to do will they say Would you have us cast off our dearest friends and to separate from our nearest relations This is given as the reason of the wickedness of Jehoram His relations were sinners and he joyned with them He had contracted affinity with a wicked family and so drank of the cup of their abominations 2 Chron. 21.6 He Jehoram walked in the way of the Kings of Israel like as did the house of Ahab for he had the daughter of Ahab to wife and he wrought that which was evil in the eyes of the Lord. And this was one of the reasons why God did so frequently and severely charge his ancient people that they should not make a league nor joyn themselves in affinity with Idolaters Because he knew it would be a strong incentive to carry them into the like courses and woful experience proved it to be a truth Deut. 7.2 3 4. Thou shalt make no covenant with them nor shew mercy unto thm Neither shalt thou make marriages with them thy daughter thou shalt not give unto his son nor his daughter shalt thou take unto thy son For they will turn away thy son from following me that they may serve other gods so will the anger of the Lord be kindled against you and destroy thee suddenly As godly relations and acquaintance that follow after holiness may be a means to turn a man unto the Lord or at least a great restraint to with-hold from open profaneness and professed rebellion against the Lord so it is upon the other hand When most of a mans relations and kindred and acquaintance are evil it proveth a strong temptation to lead him unto evil with them and to make him such as they are Now therefore to fortifie your spirits for the vanquishing of this temptation let these following truths sink deep into your hearts 1. That the best love you can manifest and the most signal kindness you can shew to your dear friends and relations is to endeavour to turn them from their sins and so to be a means of promoting their deliverance from the infernal pit of perdition And if you will walk humbly and seriously as in the sight of God and thereby adorn the doctrine of the gospel and put a lustre upon religion to the practical condemnation of their evil deeds who knoweth what effect it may have to their conviction and consequently to their conversion and the salvation of their souls So that here is the question Dost thou love thy relations indeed Hast thou an affectionate desire of the welfare of thy friends Why here is the way to do them the greatest office of love by endeavouring to ingage them in the way that leadeth to eternal life If thou dost comply with them in sin that will but further harden them and help them forward to hell whereas if thou art perfect and upright with the Lord Peradventure thy counsels and example may win them over to the wayes of holiness As the Apostle speaks in the case of conjugal relation 1 Cor. 7.16 What knowest thou O wife whether thou shalt save thine husband Or how knowest thou O man whether thou shalt save thy wife The like may I press upon you as to all kinds of relations How knowest thou but thou mayest be a means to convert thy friends and acquaintance Or how canst thou tell but thou mayest save the souls of thy relations at least of some of them As thy self art a servant of God so thou mayest possibly bring them into the same covenant with the Lord. 2. It is no point of incivility and discourteousness however persons may call it for a man to stop his friends or acquaintance in a course of ungodliness and to pull them as firebrands out of the burning This I adde to obviate the vain objections and to prevent the carnal excuses that sinners commonly insist upon to shift off their duty in this respect Alas will they say would not you have us to be courteous towards them and to deal civily with them Why man it is the greatest incivility imaginable for thee to see thy friend or thy brother or some of thy near relations to be in danger every day of being everlastingly undone and dropping down into hell and for thee to look on and let them perish without speaking a word in order to the prevention and not to make use of any means for their deliverance but rather to hasten their eternal ruine and destruction Put the case that one of your dearest friends or nearest relations were distracted and mad and you should see him take up a sword into his hand that he might fall upon it and destroy himself Would you let him alone and say I am loath to disturb him He is my dear friend and I would not deal uncivily with him Or would not you rather make hast and snatch the weapon away to prevent his killing This is parallel to the case that we are upon For Sirs all impenitent sinners are mad and besides themselves they have lost the right use of their reason Eccl. 9.3 The heart of the sons of men is full of evil and madness is in
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