brethren a person will never be throughly humbled for the sins of his life till he hath learnt to trace them unto his heart and seeth them to be streams issuing out of that sink of filth and folly that is within him Psal 73.21 22. Ezek. 6.9 2 That it may leave full convictions upon our spirits of the absolute necessity of sanctifying and regenerating grace that our natures must be changed and our very spirits within us must be purified in order to fellowship with God and that we may be fitted for his service because the principal seat of pollution is within and all inordinate motions in the practise are but rivulets flowing from that troubled sea whose waters cast up mire and dirt Psal 51.5 6 7 10. 3 That it may prevail upon us to keep a continual eye of suspition and jealousy upon our hearts and to be in a constant posture of watchfulness over them least they should carry us aside For he that trusteth in his own heart is a fool Prov. 28.26 i. e. He is groslly deluded and mistaken in the internal disposition and bent of his own spirit He doth not know what a deceitful and treacherous piece his heart is what very madness and wickedness is bound up within him For did a sinner know that there are seven abominations all sorts and kinds of corruption within him he would never put confidence in his heart but would work out his salvation with fear and trembling least he should miscarry 4 Again this is a point to be throughly studied and considered that we may not hearken to those vain excuses whereby we are apt to cover our sins and to translate the guilt from off our selves There is a proness in sinners to lay the blame of their miscarriages upon any thing rather then upon themselves and they are hardly wrought to an ingenious acknowledgment of their evil doings but they have ever something to plead in their own vindication and to maintain their innocency The woman whom thou gavest to be with me she gave me of the tree and I did eat Gen. 3.12 The serpent beguiled me and I did eat v. 13. I saw the people were scattered from me and that thou camest not within the dayes appointed and that the Philistines gathered themselves together to Michmash c. I forced my self therefore and offered a burnt offering 1 Sam. 13.11 12. We have spared of the best of the sheep and of the oxen to sacrifice unto the Lord thy God 1 Sam. 15.15 Such evasions men have to avoid conviction and such pretences they plead to colour over their rebellion and to put a fair gloss upon their iniquities God knows my heart is good will a carnal person say but the Devil owed me a spite and he drove me on to this practise I am necessitated saith another to take this course I am in a mean estate and have a multitude of business on my hands and have no time to spare to mind religion and converse with God But I mean well and my heart is for God Thus they dig deep to hide their wickedness and stand up in defence of the integrity of their hearts whetever their conversations have been Whereas Sirs all evil cometh out of the heart Mat. 12.35 A good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things So that Let no man say when he is tempted I am tempted of God i. e. Let not the children of men charg their sins either directly or consequentially upon the God of heaven Let them not say The Lord made me thus it was my fate and destiny and I could not withstand what he had appointed me to Let them not say that God doth necessitate them to sin Let them not lay the fault upon the condition of life wherein God hath placed them or upon the providences under which he doth exercise them For all sin proceedeth from within out of the heart For God cannot be tempted with sin neither tempteth he any man But every man is tempted when he is drawn aside of his own lust and enticed Jam. 1.13 14. Suggestions from without can do nothing except there were Lust within to swallow the bait and to give entertainment to the allurements of the world and sollicitations of the devil Concl. 5. Although the internal and inbred corruption and wickedness of the heart of a sinner is the seedplot of evil whence it doth spring up yet outward occasions and provocatives have commonly a great influence to the educing of that corruption into exercise and to the actual production of that which is evil From thence it is that the heart of a man which is full of sin is irritated and emboldened to the commission of sin These are the motives and arguments which Satan doth make use of to instigate and stir up the children of men to acts of wickedness and to incite and incourage them in a way that is not good As now for instance when sinners abuse the patience of God to strengthen their hands in a course of ungodliness It is the heart of the sons of men that is set to do evil and the forbearance and long-suffering of God that is made use of for an incouragement unto the doing of it Eccl. 8.11 When persons defile themselves with sin that they may avoid trouble and persecution it is corruption in the heart that doth lead them unto sin and is the agent in sin and it is ease and safety and the advancement of a carnal interest which helps to draw forth that corruption Gal. 6.12 And herein doth appear the desperate wickedness and malignity of mans heart As it is full of evil and of a cursed forwardness unto evil so it is apt to pervert all sorts of providences thereunto A sinner like a toad will suck poyson out of every thing Or like the salt sea will turn all sorts of water into its own brinish tast As a believer improveth all kinds of dispensations to set him with greatest detestation against sin so doth a carnal heart make use of them as motives and arguments unto sin Now amongst other incouragements unto evil the example of a multitude is wont to be of much prevailing efficacy The practise of the generality should increase detestation but sinners are apt to make use of it to incourage imitation And therefore in the text we have a special warning given that we be not led into sin by seeing a multitude go before us So I descend to the second head of enquiry SECT III. Q. 2. WHat usual influence hath the example of a multitude to incline a man or woman to the doing of evil This prohibition doth suppose there is an inclination to follow them Now the question is whereupon is this inclination grounded or How doth the practise of a multitude put forth its effieacy to incourage a sinner to do evil Ans I answer There is a
natures They sometimes consider what they have done but never bethink themselves in what spiritual state they are When their consciences are a little awakened and flie in their faces perhaps they consider for that fit what sins they have committed and make resolutions against them But then they proceed no further They consider not at all how to be at peace with God through the bloud of sprinkling nor whether they are in Covenant with God by the Mediator of the Covenant They mind to reform their lives to still the clamours of conscience but few think they must be partakers of regenerating grace Whereas the Law of God is the rule of our natures as well as of our actions It shews us what manner of persons we should be as to habitual principles as well as what we should do in the right ordering our practises You cannot possibly be soved except you be sanctified So that be not like unto the multitude in this respect But examine your selves whether you be in the faith See whether Jesus Christ be formed in you 2 Cor. 13.5 Be earnest with God to create in you a clean heart and to renew within you a right spirit Psal 51.10 First endeavour to get into Christ that you may then bring forth acceptable fruits of righteousness unto God First get your natures sanctified that you may walk in the wayes of new and evangelical obedience Ezek. 18.31 Cast away from you all your transgressions whereby ye have transgressed and make you a new heart and a new spirit for why will ye dye O house of Israel Consider in reference hereunto three things 1. That the acceptation of a mans actual righteousness and obediential performances doth depend upon his spiritual estate and the sanctification of his nature First God hath respect to the person and then to the duties practised by that person Gen. 4.4 If you remain in the state of nature without the work of regeneration wrought within you though you may do many things for the matter which God hath required yet all you do will be an abomination unto the Lord. For they that are in the flesh cannot please God Rom. 8.8 If there be corruptions unmortified in the person they will taint and defile the best performances For as our Saviour saith Mat. 12.33 34. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit O generation of vipers how can ye being evil speak good things for out of the abundance of the heart the mouth speaketh 2. The main enquiry of Jesus Christ in the day of accounts will be into the nature and quality of mens spiritual state and condition And he will examine their wayes and conversations as an evidence of their estate So that here is the great matter to be sought after whether you are converted or unconverted whether you are implanted into Christ or belong to the kingdom of the devil Mat. 25.32 33. Before him shall be gathered all nations and he shall separate them one from another as a shepherd divideth his sheep from the goats And he shall set the sheep on his right hand but the goats on the left 3. Unless your state be changed and your hearts sanctified and renewed by the holy Ghost you have no interest in the bloud of the Covenant nor can you plead any title to the death of Jesus Christ the Mediator of the Covenant whatsoever reformation be wrought in your lives For it is by the Spirit and faith that persons are united unto Christ and ingraffed into him without which there can be no saving interest in him 2 Cor. 5.17 If any man be in Christ he is a new creature Rom. 8.9 Now if any man have not the Spirit of Christ he is none of his That 's the first instance as to the matter of Religion 2. The generality of people confine their Religion only to spiritual exercises and immediate worship But they mind it not in their secular affairs and civil negotiations and imployments They think that Religion lieth only in hearing the word of God and praying and receiving Sacraments and the like But when they come to their particular callings and places and the businesses of this world there they conclude they may take their liberty as being things of another nature wherein godliness is not concerned Do not you follow their example in so doing But labour to set the Lord alwayes before you Psal 16.8 and to interest the glory of God in all your undertakings Thus in a measure it will be in the day of conversion Zech. 14.20 In that day shall there be upon the bells of the horses Holiness unto the Lord and the pots in the Lords house shall be like the bowls before the altar Yea every pot in Jerusalem and in Judah shall be Holiness unto the Lord of Hosts In that day i. e. When the Spirit is poured out upon the servants of God Chap. 12.9 10. When the people are washed from their guilt in the fountain that is set open for sin and uncleanness Chap. 13.1 Then they will carry themselves in this sort so as to interest Religion in all their concernments To this purpose remember these two or three motives 1. That the word of God in its directive power and influence is very extensive and exceeding broad It reacheth to all the particulars of a mans life and carriage It is not only a rule for guidance in matters of worship but takes in all our affairs in this world within the compass of it Psal 119.96 I have seen an end of all perfection but thy commandment is exceeding broad How broad is it Why It is of as great a latitude on the one hand as the corruption of nature is on the other which you know brings pollution and defilements into all our wayes and affairs It rides a large circuit it is of the same extent with all the workings of a mans heart It is of equal latitude and comprehensiveness as a mans life upon earth When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee 2. Except you interest God in your secular concernments and manage them in obedience to his will and with a due subordination to his glory How can you comfortably expect his gracious presence with you and his blessing upon your affairs Wherever you would have God to go with you by the influence of his grace you must study to walk with God in the exercise of your graces If you would keep under the verge of his merciful promises you must have a conscientious regard to his divine precepts You cannot look that the Lord should succeed and prosper your business in the world to your good unless you manage it in a subserviency to his honour and glory Prov. 3.6 In all thy wayes acknowledge him and he shall direct thy paths 3. If you are
also If the words be light and frothy the heart cannot be serious Because the mouth speaketh out of the abundance of the heart If the carriage be wanton and effeminate the heart cannot be chast for all that wantoness proceedeth out of the heart and so I might instance in other cases Mar. 7.21 22 23. 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 evil things come from within and defile the man Mark it if there be any sin and wickedness allowed in the life it will of necessity follow that the heart is corrupt and naught That is the source and original from whence sinful actions are derived 2. The new creature which is formed in the hearts and spirits of all the children of God whereby alone they are made good and upright is in its own nature and tendency an active principle It will raise a man from earth to heaven and keep him from sin and impiety that he may be holy in all manner of conversation Grace within is as the ointment of the right hand that will discover it self So that if you live in the practise of any known sin or in the neglect of any known duty glory not and lie not against the truth as S. James expresseth it cap. 3.14 i. e. Do not boast of the goodness of your hearts for it is a lie They cannot be good unless your lives be filled with all goodness If your hearts are right with the Lord your wayes will be replenished with the fruits of righteousness which are by Jesus Christ unto his praise and glory A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things Mat. 12.35 Whosoever is born of God doth not commit sin for his seed remaineth in him And he cannot sin because he is born of God 1 Jo. 3.9 3. The rule which Christ will observe in his judicial proceedings according to which he will pronounce the sentence of absolution or condemnation and send the sons of men to their eternal estate will be according to their workes He will judg of your hearts by the tenour of your conversations And then the foolishness of this pretence will appear that a mans heart may be good when his wayes are corrupt For Christ will give to every man according to his wayes Rev. 20.12 And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life And the dead were judged out of those things which were written in the books according to their works Again v. 13. And they were judged every man according to their works So that Be not deceived God is not mocked for whatsoever a man soweth that shall he also reap For he that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Gal. 6.7 8. That 's the second principle of the multitude of which you must beware 3. The third principle of the multitude which you must carefully avoid that you may not be led by their example into the commission of sin hath respect to the benefit arising from the service of God The principle is this That the following of the world brings visible profit and advantage along with it but there is no benefit or emolument that doth come byst rictness in the wayes of religion The fear of the Lord seems a fruitless way in their eyes They cannot but confess that God hath commanded them to be much in seeking after him to pray without ceasing to be stedfast unmoveable alwayes abounding in the work of the Lord But what good is there to be got by so doing Where is the income of religion that it bringeth along with it What advantage do men get by setting apart so many dayes of fasting and prayer and the like spiritual exercises Job 21.14 15. Therefore they say unto God depart from us for we desire not the knowledg of thy wayes What is the Almighty that we should serve him and what profit shall we have if we pray unto him And you find this principle in the hearts of those stubborn and refractory sinners Mal. 3.14 Ye have said it is vain to serve God and what profit is it that we have kept his ordinance and that we have walked mournfully before the Lord of hosts q. d. Men grow rich and wealthy by compliance with sin but there 's nothing to be gotten at all by walking humbly with God and attendance upon his service This false principle Sirs must be rejected and disowned if you will keep your selves free from the taint of worldly pollutions For by walking contrary to the multitude by the straight line of pure religion you may possibly be surrounded with many dangers and suffer much loss and that you will never willingly do unless you see something in godliness able to countervail those dangers and to make reparation of your losses Except you apprehend a good conscience to be a matter of considerable worth and value you will never be at any great cost and expence in order to keep a good conscience For the excluding therefore of these corrupt apprehensions indeavour to fasten three contrary principles upon your spirits in their stead which I shall but just touch upon 1. That walking closely with God in the high way of holiness is a sure means to evidence that God hath made with you an everlasting covenant and to keep you under the verg of his peculiar favour and regard And is it no profit to have the Lord of hosts to be your fast friend and portion for ever Is it nothing to be made a special favourite unto the King of heaven Why man the earth is the Lords and the fulness thereof The heart of all men even the Kings heart is in the hands of the Lord and as the rivers of water he turneth it whether he pleaseth All the Armies of heaven and the Inhabitants of the world are at his beck and under his guidance And is it nothing to be under the special care and protection of this Generalissimo this sovereign commander Is it a matter little to be regarded to enjoy the smiles and tokens of his reconciled countenance Are the consolations of God become small in your eyes Surely David put another kind of estimate upon them Psal 4.6 There be many that say who will shew us any good Lord lift thou up the light of thy countenance upon us Psal 34.2 My soul shall make her boast in the Lord. I have sometimes read of one of the Kings of France that when the Spanyard sent to denounce war against him and the Herauld proclaimed all his masters titles as King of Castile Arragon Sicelie Naples and the rest The French King returned to
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
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
couldest thou lay down thy life for his sake and part with all that thou hast at his call who wilt disobey him for a trisle as it is in thine account If you go to a neighbour or friend to lend you a small sum of money or to do you a lesser kindness and he will not do it you will presently conclude He would never be at any great expence to do you good nor trust you with a matter of any considerable value So may the Lord say in this case This is an hypocritical wretch who thus complieth with the multitude to sin against me in a small matter Surely he will never stick close to me in times of danger and difficulty when he must exercise any greater measure of self-denial You know the words of our Saviour unto Peter Mat. 26.40 He comeâ—h unto the disciples and findeth them asleep and saith unto Peter What could ye not watch with me one hour What may be the reason that he doth expostulate the case with Peter more particularly than with the rest Why you shall find in 35. v. Peter had promised that although he should die with Christ yet he would not deny him and and therefore he said unto Peter What could ye not watch with me one hour q. d. How couldest thou die for me If thou faulter in the smallest how wouldest thou be able to grapple with greater hardships So should you reason the case with your own spirits If I will be a Christian indeed I must be ready to forsake all that I have at his command and to follow him through tribulations and distresses whithersoever he leadeth me And how shall I be able to do it if I stick with him for a trifle Besides as was intimated before It is a monstrous and intolerable slighting and undervaluing the autherity of God and that eternal blessedness to be enjoyed in his presence to venture the loss of it for matter of little weight and moment This is instead of counting all things to be but dross and dung in comparison of the favour of God to esteem dross and dung above the light of his countenance Jer. 2.11 12 13. Hath a Nation changed their gods which yet are no gods But my people have changed their glory for that which doth not profit Be astonished O ye heavens at this and be horribly afraid be ye very desolate saith the Lord. For my people have committed two evils they have forsaken me the fountain of living waters and hewed them out cisterns broken cisterns that can hold no water q. d If they had exchanged me for something of worth and value the contempt had not been so great but they cast me off for that which is of no worth The weaner and the slighter is the object wherewith you close in contradiction unto Gods precepts the greater is your contempt of his Majesty and the lighter esteem you have of his loving-kindness So much for the second influence which the practise of the multitude hath to draw persons to sin viz. By contributing to the extenuation and lessening the evil of sin 3. By the practise of the multitude men are usually drawn into sin By being from thence encouraged to expect impunity in their sins and to be free from the judgments that are deserved thereby Surely think they the Lord will spare us for we are a great number he will not execute his wrath upon so many Take it thus Sirs That passion which God doth make especial use of as a preservative against sin it is the passion of fear and dread of his judgments and that both as to the righteous and the wicked the just and unjust This made Laban the Idolater that he durst not meddle with Jacob nor speak a word to his hurt because the dread of the wrath of God was upon him Gen. 31.24 29. And this restrained the Heathen that they durst not disturb Jehoshaphat in his reformation The fear of God was upon all the Kingdoms of those Countries when they had heard that the Lord fought against the enemies of Israel 2 Chron. 20.29 And what made Job so strict and precise in his carriage that he made a Covenant with his eyes that he might not so much as think upon a maid that he did not despise the cause of his man-servant or his maid-servant when they contended with him See what account he giveth of it himself Job 31.1 2 3. Is not destruction to the wicked and a strange punishment to the workers of iniquity And again v. 23. For destruction from God was a terrour to me and by reason of his highness I could not endure So that when sinners have gotten but some competent measure of presumptuous hopes that they shall be free from divine vengeance notwithstanding their transgressions this will let loose the reins of restraint and open the current to all profaness and licentiousness Psal 10.13 Wherefore doth the wicked contemn God He hath said in his heart Thou wilt not require it And so much is plainly intimated in the Apostles question to the impenitent Rom. 2.3 And thinkest thou this O man that judgest them which do such things and doest the same that thou shalt escape the judgment of God q. d. Certainly these are thy vain imaginations and the secret workings of thy spirit For did the ungodly believe and consider that they shall be everlastingly damned for sin It would cause their hearts to tremble in the very apprehensions of lying under the guilt of it If they were in expectation of the judgments of God as the certain consequent of their impieties they would hasten to make their peace with him and nothing should hinder them from returning to him by repentance But the truth is they hope to escape and to have peace though they walk in the imaginations of their evil hearts Now the example of a multitude doth confirm these hopes and strengthen them mightily in such expectations For they are apt to conceive that however the Lord may proceed in severity against some particular persons yet he will not destroy a multitude when they are joyned together See how sinners argue themselves into a Fools-confidence from this very consideration Ezek. 33.24 Son of man they that inhabit those wasts of the land of Israel speak saying Abraham was one and he inherited the land But we are many the land is given us for an inheritance Mark it They make no question but God would deal favourably with them because they were many The Lord had threatened them by his Prophets with utter desolation and ruine because of their abominations and that the land wherein they dwelt should spue them out Yea but say they we cannot believe it God gave this land to Abraham who was but one and behold we are many and therefore undoubtedly he will have mercy upon us To discover a little the weakness and folly of this argumentation let me beseech you to give heedful attendance to these three particulars 1. Although the
conversations Deal faithfully with their Souls by meekness of reproof and admonition as there is occasion Often provoke and stir them up to follow after righteousness that so they may bear you company in the way to heaven Let me give you the counsel of the Lord to Jeremy in this case Jer. 15.19 Let them return unto thee but return not thou unto them But perhaps you will object and say this is the work of a Minister Yea my brethren and it is incumbent on every particular Christian also what in them is to render the wayes of God lovely and amiable in the sight of others and to endeavour to win them over by all means to an effectual closure with those wayes Prov. 11.30 He that winneth souls is wise Jam. 5.19 20. Brethren if any of you do erre from the truth and one convert him any one this is a work to be minded by every one of you without exception Let him know that he which converteth a sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins So we are come to the close of the second head of enquiry concerning the influence which the practise of a multitude hath to encline a man or woman to do evil SECT IV. Qu. 3. IN what cases especially doth it concern us to be most cautious and circumspect upon this account that we be not drawn to evil by the practise of a multitude Ans For satisfaction to this enquiry you must well observe and remember that this caution is needful in every case and doth oblige us to be circumspect in every respect to keep a strict eye of jealousy upon our selves at every turn that we be not insnared or drawn aside into sin by following a multitude The counsel is delivered indefinitely without limitation to times persons or cases and is equipollent to an universal prohibition For as where the spirit of God hath not added we must not make additions so where he hath not limited we must not set bounds and limits by a narrowing interpretation Thou shalt not follow a multitude i. e. not any multitude of what sort soever wheresoever they are or in what ages or places soever they live in the doing of evil Nevertheless there are some peculiar cases in which this word of advice doth especially concern us wherein we are more than usually inclined to follow the multitude and therefore ought to be more than ordinarily watchful over our hearts that they do not turn us aside upon this temptation I will only mention six 1. In case of our Ancestors and progenitors that have gone before us When our forefathers have generally taken any corrupt way there is a great addictedness in their posterity to take the same course and there needs a great measure of caution that we be not followers of them What! will some say shall we condemn our forefathers and judg our selves wiser and better then all that have been before us they made no scruple of such and such actions they worshipped God in this or the other manner and shall we be more scrupulous then they were No we will be for the old way and cleave to that religion which our fathers were of This was the argument which the woman of Sychar produced in her discourse with Christ to countenance the schismatical temple on Mount Gerizim Joh. 4.20 Our father 's worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship As if she had said whatever scriptures you may bring or reasons you may press to keep close to the institution of God and to worship him at Jerusalem yet I am sure Our fathers were of another mind They thought the punctilio's of institution and divine appointment were not so stiffly to be adhered unto and why should not we do as our fathers have done And how hot were the Scribes and Pharisees for maintaining and upholding their fathers traditions though some of them were down right contradictions against and others corrupt additions unto the word of the Lord See how they plead and quarrel with Christ and his disciples for their non-conformity therein Mar. 7.5 Then the Pharisees and Scribes asked him why walk not thy disciples according to the tradition of the elders but eat bread with unwashen hands q.d. This constitution we received from our fathers the elders of former generations and why should not you be concluded by it and give obedience thereunto If it had been a novel upstart opinion something might be said against it but it hath continued a long time in the Church even since the dayes of our forefathers To set you right in this matter and to discover the vanity and danger of this way of ratiocination Give me leave to put you in mind of these five things 1. It was one end of the death of our Lord Jesus Christ wherein all those are sharers that are saved by him that he might redeem his people from the vain conversation received by tradition from their fathers that he might bring them to embrace the commandments of God and to give up themselves entirely in subjection to the Law of the Lord. So that mark it Sirs Have you an interest in the blood of Jesus Christ would you make it appear that you are reconciled unto God by the sufferings of his Son Why this is one way to prove it By renouncing the vain traditions of your Fathers as far as they are dissentaneous to the word of God and have no footing in the word As Christ redeemed God's peculiar people from the curse of the Law that their persons might be accepted and their iniquities forgiven and as he redeemed them from their bondage unto Satan that their natures might be sanctified and themselves set apart unto communion with God So he redeemed them also from the vain practises of their Fathers that their lives might be ordered according to the Law of the Lord. What can be more perspicuous and evident 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers But with the precious bloud of Christ as of a lamb without blemish and without spot 2. One special reason why the Lord was graciously pleased to give forth the Scriptures and to leave his will upon record in the Scriptures was this that we might not pin our faith upon our fathers sleeves nor think it enough to do as our ancestors have done Sirs If God had intended the traditions of our fathers as a rule of direction for us and that they should have been obligatory upon us on all occasions he would have left us unto them and not have signified his will by writing in the word So that take heed left you frustrate the grace of God in sending the holy Ghost to endite the Scriptures and stirring up the Prophets and holy men of God to
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
themselves to fall into errours and corruptions to this very purpose that others may be tried by them whether they will follow their opinion and judgment or stick fast to Gods testimonies Dan. 11.35 And some of them of understanding shall fall to try by them We read it to trie them But the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad probandum per illos to prove others by their example They shall therefore be suffered to fall into many sins and corruptions for of that sort of falling it may well be understood that it may be seen who will cleave unto the word of God rather than to the opinions of learned men 4. Whereas they were wont to be charged as proud arrogant and self-conceited persons that will not in all things subscribe to the judgments of learned men but scruple such things as many understanding judicious persons make no bones of You must remember as to this that it is rather an act of the greatest pride and arrogancy in the most learned men to set up their dictates in opposition to the commands of Jesus Christ All that are truly humble will stoop to his precepts and subject themselves to his guidance and governance 1 Tim. 6.3 4. If any man teach otherwise and consent not to wholsom words even the words of our Lord Jesus Christ and to the doctrine which is according to godliness He is proud knowing nothing Neh. 9.29 Thou testifiedst against them that thou mightest bring them again unto thy law yet they dealt proudly and hearkned not unto thy commandments Mark it here are the proud and arrogant persons that think themselves wiser than God and will not submit to his instructions and counsels This is pride indeed and monstrous self-conceitedness And therefore let me close this head with the advice of Solomon Prov. 3.5 6. Trust in the Lord with all thine heart and lean not to thine own understanding In all thy wayes acknowledg him and he shall direct thy paths 6. The last case I shall mention wherein especial care is to be taken lest we be insnared by the example of the multitude is in case of the Inhabitants of the places where we live and amongst whom we dwell and that I may comprize them together in case of the persons with whom much of our business lieth in matters of the world and with whom we often converse in our secular negotiations and affairs I joyn them together because there is a neer cognation and similitude betwixt them and the temptation works in both upon the same ground and motive People are willing to doe as their neighbours do and to take the same course as their ordinary companions take and men of the same rank and outward condition with them Will the tradesman be apt to plead other men of my profession commonly sit and tipple at the alehouse and tavern and they say they cannot make a good bargain without it or they should lose their custom except they humour their enstomers in their lusts And why may not I do the same Others say they cannot live if they should speak the truth in their markets and not take the liberty to dissemble or lye as to the price of their commodities and why should I be more strict than they Will the gentleman argue other men of my rank and estate spend their time in hawking and hunting and carding and gaming and revelling they never think of a calling or how to be serviceable to God in their generations and why may not I take the same liberty Most in the town and parish neglect studying the word and never pray in their families nor instruct their children and servants and what reason is there that we should be more precise than all the neighbour hood besides As persons love to be in the common fashion as to their garb and habit So in respect of their moral actions and behaviour So much is clearly implyed in the words of Joshua cap. 24.15 If it seem evil to you to serve the Lord chuse you this day whom you will serve either the gods which your fathers served that were on the other side of the floud or the gods of the Amorites in whose land ye dwell He knew that men are inclined to be of the same religion with the people of the place where they dwell and to conform to the inhabitants of the neighbourhood that are round about them And therefore the Lord doth warn his people to take heed of the sins of the Canaanites when they should come to dwell in the land of Canaan Deut. 6.10 11 14. And it shall be when the Lord thy God shall have brought thee into the land which he sware unto thy fathers c. Then beware lest thou forget the Lord which brought thee forth out of the land of Egypt from the house of bondage And v. 14. Ye shall not go after other gods of the gods of the people which are round about you q. d. You have heard already of their abominations and perhaps think you abhor them but the danger will be when you come into their land and to have your habitations amongst them then you will be apt to do after their customes Now to fence you against the prevalence of this temptation let me beseech you to lay to heart this one particular That by casting our lot amongst evil neighbours and in the midst of a wicked people God doth trie us whether our hearts are sound in his statutes or not and whether we will deal faithfully or falsly in his covenant And will not you be careful to be found upright when you are upon the trial If a master should leave a sum of money scattered up and down in a room as if it were neglected and the servant knoweth that it is but purposely to trie his honesty and that his master hath told it exactly and knoweth if any be missing only he taketh this way to trie his truth and fidelity Would not the servant be very careful and wary in such a case when he knoweth he stands upon his trial Why man thus it is in this matter Is thine habitation fixed amongst workers of iniquity Doth much of thy business lye with those that are profane and ungodly Why now thou standest upon thy trial and God doth order it to be so to this very end that he may trie thy truth and fidelity and the honesty of thy heart whether thou wilt follow his word or their examples That 's a notable text to this purpose Judg. 3.1 4. Now these are the Nations which the Lord left to prove Israel by them And v. 4. And they were to prove Israel by them to know whether they would hearken to the commandments of the Lord which he commanded their fathers by the hand of Moses God could have drove out all the idolatrous Nations together and have utterly rooted them up at first before the face of his people But he left some to be dispersed amongst them To what
there is a five-fold primacy or priority which they may justly callenge and must of necessity be given them if you will deal faithfully with God and make sure work in the working out your salvation 1. They must have the priority in respect of our thoughts and studies This is the main business we should aime at the accomplishment of and be plotting and laying contrivances how to effect That God may be honoured by us and that we may get an interest in his favour and in the light of his countenance We may lawfully contrive how to manage the affairs of this world with prudence and discretion But our principal care must be how to get a portion in the world to come to lay hold on eternal life 2 Tim. 2.15 Study to shew thy self a man approved of God Prov. 4.7 Wisdom is the principal thing therefore get wisdom and with all thy getting or above all thy getting get understanding Look upon other matters as trifles in comparison of this and lay them all aside till this be finished 2. They must have the priority or uppermost room in our affections These are the things which your hearts must earnestly pant after and your spirits be restless and indefatigable in the pursuance of We may love our relations and comforts in a secondary way but the enjoyment of God and his glory must have the top and cream of our love Psal 63.1 8. O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is and v. 8. My soul followeth hard after thee thy right hand upholdeth me 3. They must be firstly and primarily sought after in respect of the time of our lives and pilgrimage upon the earth We must give unto God the primitiae or first fruits of our being Eccl. 12.1 Remember now thy creatour in the dayes of thy youth while the evil dayes come not nor the years draw nigh when thou shalt say I have no pleasure in them 4. They must have the priority and precedence in respect of the work of every particular day The things of God should enjoy our virgin thoughts in the morning before they be adulterated and embased with any lower matters How may I be instrumental to advance the excellencies of God this day what special corruptions have I to watch against and what special temptations am I likely to meet with how may I fill up my place and relations with holiness and comfort to my own soul Psal 139.18 When I awake I am still with thee 5. The things of God must have the preheminence when they come in competition with any other matters whatsoever They must out all corruptions that are incompatible therewith and make all interests whatsoever how down before them They must have the whole man and the whole strength and the whole time of our lives Mat. 22.36 37 39. God doth account an hypocritical religion no better than atheism and infidelity and a divided heart to be a false heart Religion indeed and the fear of the Lord is of that power and purity that it will not mingle interests with any other design it will be sovereign commander wherever it comes Mat. 6.24 No man can serve two masters Ye cannot serve God and Mammon Besides if you pursue any other interest in coordination with the interest of godliness it is impossible you should be stedfast in the covenant of God Providences may so concenter that if you will not make shipwrack of faith and a good conscience you must cast all your outward enjoyments overboard if you will hold fast the truth you must part with all things besides it even your very lives Mar. 8.34 35. Whosoever will come after me let him deny himself and take up his cross and follow me For whosoever will save his life shall lose it But whosoever will lose his life for my sake and the gospels the same shall save it That 's the third point I intended to touch upon 4. Let not your demeanour be ordered after the example of the multitude in respect of the time and season when religion is minded Herein they commonly faulter and you must not be followers of them This I shall branch forth into four heads 1. As to the time in general and the improvement of it Most even of those that in some sort abhor to spend their daies in profaness and open abominations make little conscience of spending their times in idleness If they should employ it wickedly in rioting and luxury and such inordinate courses they think they should be worthily condemned But they never regard the redeeming of time or the right improvement of it that it may be profitably managed in the doing and getting of good My brethren beware that you tread not in their steps But see that ye walk circumspectly not as fools but as wise Redeeming the time because the dayes are evil Eph. 5.15 16. And to this purpose let me beseech you seriously to ponder in your thoughts and press upon your hearts these three ensuing particulars 1. That the trade and employment of godlines is a very busy employment such as brings much work along with it and hath abundance of affairs appertaining to it If it be minded throughly and effectually you will find no time to spare to be spent unprofitably or squandred away upon vanity unless you bestir your selves to purpose your glass will be run out before your spiritual work is at an end and then you are undone eternally and irrecoverably For there is no work nor device nor knowledge nor wisdom in the grave whither thou gâ—est Eccl. 9.10 The reason Sirs why men are no more choyce of their time is because they are so little sensible of the weight and greatness of their work Did they considerately mind how many spiritual lessons must be learnt how many strong corruptions must be mortified what variety of duties there are to be faithfully performed what several methods the devil hath whereby to deceive us in his temptations that should be carefully enquired into that he may not get advantage against us together with the difficulties attendant upon each of these would they trifle away their times as if they had nothing to do Did we consult the scriptures and see what is expected at our hands in order to eternal life surely we should be ready to answer when our sinful temper prompts us to slothfulness or when any vanities and follies invite us to slacken our pace as Nehemiah answered the adversaries Neh. 6.3 I am doing a great work so that I cannot come down Why should the work cease whilst I leave it and come down to you I am exercising my self in a busy business of everlasting weight and moment and it infinitely concerns me not to do it by halfes or leave it unfinished and unperfected even in laying up in store a good foundation against the time to come that I may lay
his neck shall suddenly be destroyed and that without remedy Mark it suddenly i. e. in a spiritual sense before he is prepared to give up his accounts with comfort So all impenitent sinners dye suddenly though not ever taken away by signal outward judgments Mat. 24.48 49 50 51. But and if that wicked servant shall say in his heart My Lord delayeth his coming And shall begin to smite his fellow servants and to eat and drink with the drunken If he shall incourage himself in sin and delay his repentance upon hopes that he hath time enough to make his peace with God hereafter The Lord of that servant shall come in a day that he looketh not for him and in an hour that he is not ware of And shall cut him asunder and appoint him his portion with the hypocrites there shall be weeping and gnashing of teeth So much for the fourth general head wherein we must be cautious that we follow not the example of the multitude namely the timeing of religion when it is prosecuted 5. Lastly I shall instance in some particular duties wherein the multitude are prone to miscarry that I may not be over-tedious and burdensome I will only name these eight 6. Most persons think is enough if they take a little care of their words and external demeanour but seldom or never mind the regulation of their thoughts They may rove and wander whether they please They may be working towards vanity and folly They may be customarily employed in sins of any sort and men charg not themselves with guilt upon that account Contemplative wickedness is as nothing in their esteem It is an ordinary saying amongst them that thought is free Or at best if their spirits rise up in any kind of detestation against horrid blasphemous murderous thoughts and the like yet they suppose themselves no way concerned in mortifying vain thoughts and keeping their spirits free from fruitless foolish and disorderly imaginations Do you then my brethren keep sentinel upon your hearts as to these matters Let not sinful thoughts not so much as vain thoughts lodg within you Jer. 4.14 See to it that the imaginative powers of your souls be rightly principled and employed about that which is honest and good For remember they are the first inlet to the suggestions of the devil so that if you are careless and negligent in your watch there you minister advantage to the Prince of darkness to be tampering with you And if the serpent get in his head he will quickly wriggle in his whole body If the way be set open for entrance into your thoughts the passage is obvious from thence unto your hearts and affections A Christian is much known by the working of his imaginations Therefore when the Lord sets forth the malignity and wickedness of the old world this is the particular mainly insisted on Every imagination of the thoughts of their heart was only evil and that continually Gen. 6.5 And when David made an humble appeal unto God concerning his integrity he specially mentioned the workings of his thoughts Psal 139.23 24. Search me O God and know my heart try me and know my thoughts And see if there be any wicked way in me and lead me unto the way everlasting One of the first steps to a sound and sincere conversion is the rectifying of the Soul in this respect and rooting up those false notions and conceits which are by nature rivited in the thoughts of sinners As long as there be extenuating thoughts of the evil of sin the heart will never be in bitterness for it False apprehensions of the nature of God will make men slight and formal and corrupt in their obedience unto God Flattering thoughts of a mans spiritual estate will keep him from pressing after deliverance Unbelieving thoughts of the word of the Lord will put a bar in the way of an awful regard unto the word Isa 55.7 Let the wicked forsake his way and the man of iniquity his thoughts and let him return to the Lord and he will have mercy upon him and to our God for he will multiply to pardon 2. The generality are wont to be defective in looking to their words If they abstain from rotten filthy and profane communication they hope it may suffice however they are addicted to talk idly and frothily and to multiply words without bounds There are few that live as if they did believe our Saviour when he telleth us That of every word that men shall speak they shall give account thereof at the day of judgment Mat. 12.36 Let not your practise herein be according to the multitude but follow the example of David in being earnest in prayer unto God to set a watch before your mouth and to keep the door of your lips Psal 141.3 Why is a watch set before the gates of a City and to what end do keepers stand before the doors of mens houses To apprehend suspitious passengers and to examine such as are going in whence they come and whither they go and what their errand and business is How much guilt might be prevented if you would but observe this course to let no words pass without apprehending and calling them to an account Whence came you From love or hatred or flattery which is the worst sort of hatred Come you from grace or corruption What errand go you about Is it for good or evil Be not hasty to blatter out speech without due premeditation and advise The tongue is the hearts interpeter and therefore should first take counsel of the heart Shun not only wicked talk but tatling also and talkativeness * The sin of talkativeness is noted by the Holy Ghost as an evil to which women are mostly inclined and therefore they ought to give the more earnest heed against it 1 Tim. 5.12 13. Let every man be swift to hear slow to speak slow to wrath Jam. 1.19 For in the multitude of words and many dreams there are also divers vanities but fear thou God Eccl. 5.7 Think it not enough to speak truly unless withall you speak seasonably and profitably A Christian is not bound alwayes to speak of grace but let your speech be alway with grace sensoned with salt that ye may know how ye ought to answer every man Col. 4.6 3. The greatest number of persons even of those that will not be so vile as to raise a scandal and be the first broachers of an evil report yet if such a matter come to their cognisance being raised by others they are too apt to receive it with both their ears greedily And sometimes their hearts are ready to leap within them with a secret joy and gladness when they hear others bespattered and defamed And the reason is because men think it redounds to their own commendation if they are free from the sins wherewith others are charged But do not follow their example herein We say in the case of robbery the receiver is as bad
opportunities and dealt with thee by inward convictions and anon deprived thee of these excellent advantages that you might learn their worth by the want of them if by any means you might be prevailed with to forsake the evil of your wayes And doth not he care for all this whether you forsake them or not What could have been done more to my vineyard that I have not done in it what cost or pains could be bestowed that hath not been spent upon you Wherefore when I looked that it should bring forth grapes brought it forth wild grapes Isa 5.4 3. The account and reckoning unto which sinners must be called at the tribunal seat of Jesus Christ will be a very strict and exact reckoning and his proceedings with them will be severe proceedings For God will bring every work into judgment and every secret thing whether it be good or whether it be evil Eccl. 12.14 He will bring to light the hidden things of darkness and make manifest the counsels of the heart 1 Cor. 4.5 And if his eyes were not upon all the wayes of man how could he bring them to such a precise account How could God thus judg the world He will sentence the wicked unto eternal burnings unto intolerable torments which shall never have an end Mat. 25.41 Depart from me ye cursed into everlasting fire prepared for the devil and his angels And can it be imagined that he will do thus for a matter that he doth not regard Will he put his creatures to this inexpressible torment for doing that which he makes no account of Is God unrighteous that taketh vengeance God forbid Let not such a cursed thought be harboured within your spirits 4. Though the ungodly may be suffered to prosper for a while in reference to the things of this life yet there are sore spiritual judgments inflicted on them here and they are reserved also to the day of destruction This is a principle needful to be riveted in mens spirits in opposition to that of the multitude For it is the want of a right understanding of this which is the ground whereupon they embrace that Why do sinners think that God regardeth it not whether they be strict or loose whether they walk after the spirit or according to the lusts of the flesh Because they see the ungodly prosper in the world and there is no difference put in the providences of God between the righteous and the wicked all things come alike unto all Mal. 2.17 Ye say every one that doth evil is good in the sight of the Lord or where is the God of judgment q. d. If God be so much displeased with sin why doth he not punish the sinners If he love the wayes of holiness why doth he not deal favourably and kindly with them that are holy If any are fat and in a flourishing condition it is for the most part the workers of iniquity and if any are in adversity more than others it is such as seem to be more strict and upright than others Well but mind it Sirs As the Lord hath spiritual blessings the choicest favours hidden manna which the world seeth not to bestow upon his children So he hath spiritual plagues the sorest effects of his indignation in this life which are poured * Psal 106.15 out upon the ungodly And the time of remarkeable difference betwixt Saints and Sinners is reserved till the end of this world when the wicked shall be turned into hell and all that forget God and then shall the righteous shine as the stars for ever in the kingdom of their Father Job 21.7 8 9 29 30. Wherefore do the wicked live become old yea are mighty in power Their seed is established in their sight and their off-spring before their eyes Their houses are safe from fear neither is the rod of God upon them Mark the answer to this quaery v. 29.30 Have ye not asked them that go by the way and do not ye know their tokens That the wicked is reserved to the day of destruction they shall be brought forth to the day of wrath So much for the first great principle of the multitude which concerns the nature of God 2. The second principle of the multitude whereby they force themselves into sin relates to the quality of godliness viz. That a mans heart may be good in the sight of the Lord though he be not precise and strict in the avoiding of sin and mortification of it though he do not walk up to the rule of the word nor is active and forward in the works of holiness Thus they are ready upon all occasions to boast of the integrity of their hearts It is true they cannot deny but that their lives are not so regular and orderly as they should be they now and then take liberty to satisfie their carnal desires but God knows their hearts that they mean well and love the Lord and intend as much good as they that are more exact in their wayes It is true they neglect prayer and seldom study the scriptures and comply with the corruptions of the times But their wills are as good as they that are most opposite to those corruptions and make the greatest shew of diligence and faithfulness in the duties of godliness They hope God will accept of the will for the deed Hath he not a special regard unto the heart and he knows that their hearts are as good as others Thus Jehu gloried in the goodness of his heart though he only carried on his own secular interest and departed not from the sins of Jereboam the Son of Nebat 2 Kings 10.15 Is thine heart right as mine heart is with thy heart And thus Saul pleaded that he meant well however he kept not the commandment of the Lord 1 Sam. 13.11 12. My brethren if you will stand fast against the seductions of the multitude you must get rid of this rotten principle and know that if there be truth and uprightness in the heart there will be a proportionable degree and measure of the power of godliness expressed in the life and conversation According to grace within so will be the tenour of your carriage without 1 Jo. 3.7 Little children let no man deceive you he that doth righteousness is righteous even as he is righteous Again v. 10. In this the children of God are manifest and the children of the devil whosoever doth not righteousness is not of God to keep you from under the sway and power of this principle of the multitude get these three contrary principles rivited in your hearts in the room of it 1. That the heart of a man as it is the seat of internal spiritual qualifications so it is the well-spring of action All external practises are but streams that flow from that fountain but fruit that groweth upon that tree So that if your conversations be vile and abominable it is impossible but your hearts should be filled with wickedness and abominations
every one of them distinctly I am King of France I am King of France thereby intimating that by that one flourishing Kingdom of France he was able to out boast the other in the multitude of his dominions So may a believer by the enjoyment of one God be able to outboast the worldling in all that he possesseth Hath he abundance of riches But I may a sincere Christian say have the eternal God for my portion who is the giver of all things from whom every good and perfect gift doth proceed Hath the worldling the favour of great men of Kings and Emperours But I have the friendship of God who is the supreme King and all Princes and potentates upon earth are but his vassals and subjects Is he advanced to honour and great dignity Well but I am a son or daughter of the living God which is far higher preferment than the mightiest men can confer on their favourites All that the worldling possesseth is but for a small pittance of time but a believer hath interest in eternal mansions in a crown and kingdome that cannot be shaken And is the way to this kingdome an unprofitable way Mind what the Psalmist saith in this respect Psal 84.10 11. For a day in thy Courts is better then a thousand I would chuse rather to sit at the threshold in the house of my God than to dwell in the tents of wickedness For the Lord God is a Sun and a shield The Lord will give grace and glory No good thing will he withold from them that walk uprightly 2. The profit and advantage of godliness is principally spiritual profit whereas the hearts of the unregenerate are earthly sensual and carnal and therefore it is that they are not able to discern the sweetness and excellency of religion Not as if there were no such thing to be perceived but their spirits are indisposed and altogether uncapable of the right perception thereof For to a through discerning of any excellency whatsoever there must be always a proportion betwixt the excellency discerned and the power or faculty by which it is discerned To make it clear by a familiar illustration If I discourse with an Husbandman of some profitable way of manuring of land or concerning the best method of ordering grain and tillage he will easily discern the import of such discourse and the benefit of such experiments as are commended to him in that behalf But if you should read to him the most admirable lecture in Geometry Opticks Metaphysicks or the like He will not apprehend the usefulness of it Why Because there is a suitableness in his understanding for the reception of the one and not of the other Thus it is in this case If a man would discern spiritual excellencies he must have a spiritual eye If he would tast sweetness in the service of God he must have a spiritual palate But now the unregenerate are carnal and earthly Their spirits lye grovelling upon the earth and their minds are linked and fastened to things below 1 Cor. 2.14 The natural man receiveth not the things of the spirit of God for they are foolishness to him Neither can he know them because they are spiritually discerned If a blind man do not perceive the beauty and loveliness of the Sun It is not from any defect in that glorious body but through the defect of his sight So if the wicked do not see the profit of godliness it is not through any defect in religion But because themselves are blind and cannot see afar off 2 Pet. 1.9 3. The great reason why persons go empty away from the service of God and so bring up an evil report upon godliness as if it were an unprofitable work is because their hearts are not upright in the sight of the Lord but they deal falsly in his covenant They do their work by halfes and in a slight and superficial way and so fall short of their expectations in the performance of it Isa 58.3 Wherefore have we fasted say they and thou seest not Wherefore have we afflicted our Souls and thou takest no knowledg Mark the answer that is returned to these groundless complaints Behold in the day of your fast you find pleasure and exact all your labours Behold you fast for strife and debate and to smite with the fist of wickedness Is it such a fast that I have chosen q. d. If you did not play the Hypocrites in the obedience you tender you should never have cause to complain of my unreadiness to reward you If you were faithful in the observation of my statutes I would in no case fail the expectation of your souls But ye brought that which was torn and the lame and the sick Thus you brought an offering Should I accept of this at your hand saith the Lord Mal. 1.13 My brethren the emolument and advantage of religion is entailed upon the power of godliness No wonder that they find it not who have only the form For bodily exercise profiteth little But godliness reall and substantial godliness is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4.8 And therefore the Lord appeals to the very consciences of his people whether ever they could say that they had sought him in vain when they did seek him in sincerity Mic. 2.7 O thou that art named the house of Jacob Is the spirit of the Lord straitned Are these his doings Do not my words do good to him that walketh uprightly That is the third principle of the multitude to be rooted up out of your spirits 4. The fourth Principle of the multitude which you must utterly reject if you will not be led aside by their errour into sin hath reference to the way of salvation and the means of coming to the kingdom of heaven That a person need not take so much pains nor make so much adoe in order to the attainment of eternal life as commonly Ministers press men unto But a man may be saved well enough without preciseness and circumspection over his wayes They cannot but acknowledg but that the Holy Ghost in the scriptures exhorteth men to be vigilant and watchful in every thing to be circumspect and not to come neer to an evil matter To contend earnestly for the faith and to strive to enter in at the strait gate And indeed will they say these things are not amiss in Ministers that have nothing else to mind but to inveigh against sin and to study the word of the Lord But they cannot believe they are of absolute necessity to salvation but that a man may do well enough though he now and then indulge himself to satisfie his lusts They will never be perswaded that God will damn all that come not up to these rigid terms Thus they harden their hearts against the fear of the Lord and set open a door unto licentiousness Deut. 29.19 I shall have peace though I walk