Sober Singularity, Section 1
SECT. I.
THeſe latter times have been obſerved to abound, above other ages, with ſects and parties, as to the matters of Religion. And if an enquiry be made, who have moſtly prevailed to draw diſciples after them: It might, not untruly, be anſwered, theſe two, Cuſtom and Example. The moſt numerous Sects are thoſe of the Atheiſts, and Worldlings; and the greateſt Sect-maſters in religion are Cuſtom and Example. For the generality of people are not wont to conſider, how they ought to *Quâ itur non quâ eun….walk: but they either follow the old courſe, wherein they have been educated and trained up; or elſe conform themſelves to the practiſe of others, and do as the reſt of their neighbours do. And the more univerſal and extenſive an example is, the greater commonly is the contagion; and the more forcible influence it hath to lead others along with it. When the moſt go before us in any courſe, or practiſe, we are eaſily wrought into *Praecepta docent, exempla trabunt.a compliance with them; and that without any demurrer, or examination of the grounds, and principles, whereupon ſuch a practiſe is undertaken. And therefore the Lord hath often warned us to take heed of this cheat, that we be not ſnared by the practiſe of the multitude. Though the greateſt part of the world ſhould turn aſide into any way of ungodlineſs, it will not juſtifie us in ſaying A confederacy with them: But our work is to keep on in the path of righteouſneſs, though never ſo many others depart from it: and to hate the evil of ſin, though a multitude embrace it. Thou ſhalt not follow a multitude, to do evil.
Which words have an entire ſenſe in themſelves, and hold forth a perfect leſſon, or inſtruction of themſelves: and therefore we ſhall not need to ſpend time, in ſearching into the relation which they bear, unto any precedent paſſages of this book. Only thus much in the general: the Text ſeemeth to come in, as a word of direction and advice, what courſe we muſt take and what circumſpection we ſhould uſe, that we 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, foreign 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?