Sober Singularity, Section 3
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 ſeven fold-influence it hath to this purpoſe. There are ſeven things ariſing from the practiſe of the multitude, from whence perſons are imboldened, and incited to do evil.
1. The example of the multitude, doth miniſter an argument unto the Soul, for the juſtifying of ſin: that it may appear to be nothing but the doing of that which may lawfully and warrantably be done. When a conſiderable number joyn together in a ſinful action, perſons are apt from thence to plead againſt the ſinfulneſs of it: and to have good thoughts of it, as that which is juſt and honeſt; upon that very account becauſe many do it: eſpecially if it be in a matter that is not exceeding clear, and obvious to the meaneſt apprehenſion; if it will but admit of the leaſt debate. What! will they ſay, do you think if ſuch a thing were evil, and abominable in the ſight of God, ſo many would venture upon the doing of it? Would not they ſee it's ſinfulneſs, as well as our ſelves? ſhall we think our ſelves wiſer than the greateſt part of men beſides, to condemn that which they unanimouſly practiſe; and to ſcruple that which they make no queſtion of? This may ſeem to be overmuch ſtrictneſs, and curioſity, 1 Pet. 4.4. Wherein they think it ſtrange, that you run not with them, to the ſame exceſs of riot. Inſolens illis videtur (as one renders the place) It ſeems to them to be an inſolent thing, an act of pride, and ſelf-opinionatedneſs; it has a tang of high-mindedneſs and ſelf conceit, in their apprehenſions, for you that are but a handful to prefer your judgment before theirs. It ſeemeth ſtrang, Abſurdum illis videtur (as another expreſſeth it) In their account 'tis an abſurd, and unreaſonable thing, that you will not ſubſcribe to their practiſe. Is it not more equitable that a few ſhould give up themſelves to the guidance of many, than that many ſhould alter their courſe upon the apprehenſions of a few? If there were any hurt in theſe revellings, banquettings, wantonneſs, and exceſs of wine, why ſhould not they diſcern it themſelves, as well as you? It ſeems a ſtrang thing, an unreaſonable thing, that your ſingle opinion ſhould carry more weight, than their united judgment. Or they think it ſtrange, foreign, rem novam, peregrinam, & admirandam eſſe ducunt (thus others) It is a matter of admiration and aſtoniſhment, that any people ſhould be ſo nice, as to queſtion that which is of general practiſe. Thus they ſtifle the convictions of conſcience; and ſilence the clamours thereof, when it chargeth them with ſin, by producing the general practiſe as an argument againſt the ſinfulneſs of their way.
A little to open this point more fully and clearly to the underſtanding, let us take it aſunder into three diſtinct propoſitions.
Prop. 1. One of the uſual waies which ſinners are wont to take, that they may go on freely, and uncontroledly, in a courſe of ſin, is by ſtopping the mouth of conſcience; that would otherwiſe check them for their ſin; and perplex and diſturb them in their courſe. Conſcience is Gods officer, whom he hath appointed to this purpoſe to warn men of ſin, and to reſtrain them from it: to make them reſtleſs in ſpirit, whilſt they are doing of evil; and to terrify them in apprehenſions of divine wrath, which is thereby provoked, and ſo cauſe them to deſiſt from their ungodlineſs. Hence it is the deſign of the devil, to ſear mens conſciences, and to lull them aſleep in ſecurity, that they may not be diſquieted or interrupted in his ſervice. And they are willing for the moſt part, to comply with Satan herein; Fain they would drink down the pleaſures of ſin, without any remorſe upon their ſpirits, to embitter that cup. They deſire to be ſoothed up in their wickedneſs, and cannot endure any thing that hath a tendency to diſcover the evil they are about; or to awaken them out of their carnal peace. Iſa. 30.10. They ſay to the Seers, ſee net: and to the Prophets, Propheſie not unto us right things: Speak unto us ſmooth things, propheſie deceits, Jer. 5.31. The Prophets propheſie falſly, and the Prieſts bear rule by their means, and my people love to have it ſo. This is that which pleaſeth them well, if miniſters would deal tenderly with them, and never meddle with their ſins: If they would bear them in hand, that they might be ſaved without leaving their wonted practiſe. For then a ſinner might ſay as the drunkard, Prov. 23.35. They have ſtriken me, and I was not ſick: they have beaten me and I felt it not. I took my liberty to ſerve my luſts, and never felt the ſmart of it. For when conſcience is ſeared, then Satan leads the ſinner captive at his pleaſure: He can ſatisfie his inordinate deſires, and yet have no convictions to affright him.
Prop. 2. A ſpecial means that is made uſe of, by the ſons and daughters of men, to ſtifle the workings of conſcience, that it may not rebuke and condemn them for ſin, is by ſtanding up in juſtification and defence of their ſin: that ſo it may ſeem to be a matter that may be juſtly practiſed, and no way diſpleaſing in the ſight of God. When the affections are violently bent on that which is evil, they do prompt the underſtanding to find out arguments to plead for it. Corrupt paſſions blind the judgment, and ſometimes *Perit rectum judicium, cum res tranſic in affectus.bribe the judgment, to invent wayes and reaſons to guild over a wickedneſs; that it may not appear in its proper colours: But may look like that which is good and honeſt. Therefore you read of perſons waſhing over their iniquities, and pleading innocency in their tranſgreſſions, Jer. 2.22. Though thou waſh thee with nitre; and take thee much ſope, yet thine iniquity is marked before me ſaith the Lord God, i. e. Though thou putteſt a fair gloſs upon a foul matter, and haſt many excuſes and evaſions whereby to avoid the charg of guilt upon thy ſoul; yet it is naked and evident before mine eyes, ſaith the Lord. Again v. 23. How canſt thou ſay, I am not polluted? And v. 24. Wherefore will ye plead with me? intimating that they were ready to juſtifie their wickedneſs, and had ſomewhat to plead for the warrant of it. See what pains Saul takes to cover his ſin, and to maintain his rebellion, 1 Sam. 15.20. I have obeyed the voice of the Lord, and have gone the way which the Lord ſent me, &c.
Prop. 3. To compleat this matter and bring it home to our purpoſe, take this third propoſition. That the example of the multitude is a principal argument, which ſinners produce to this end, and much inſiſt upon to this purpoſe; namely to juſtifie and defend their ungodly deeds, and to maintain the corruptions wherewith they are defiled. If ſuch an action were ſinful, do ye think ſo many perſons would comply with it? Have not they cauſe to be careful of their ſouls, as well as we? And have not they as good knowledg of the mind of God, as we have? If it were ſo bad to tipple and lye in the alehouſe, now and then, do you think, ſo many judicious men would practiſe it? If it were a ſinful thing to game, and revel, and the like, would not others leave it? If ſuch a worſhip were corrupt, can you imagine, that ſo many knowing men would not abhorre it? ſhall we think our ſelves to be wiſer then the moſt? Theſe are the reaſonings of mens ſpirits, whereby they ſtrive to defend their crooked wayes. As Eliphas ſpeaks to Job cap. 15.7, 8, 9. Art thou the firſt man that was born? Or waſt thou made before the hills? Haſt thou heard the ſecret of God? and doſt thou reſtrain wiſdom to thy ſelf? What knoweſt thou that we know not? what underſtandeſt thou which is not in us? So are ſinners apt to argue the caſe, when they are reproved for any indirect practiſe. Do you think your ſelf wiſer than the moſt? They make no ſcruple at ſuch things, and have they not as much knowledg as we? Shall we be ſo arrogant as to reſtrain wiſdom to our ſelves? Surely it is not to be condemned, or otherwiſe ſo many would not approve of it, and follow it. For mind it Sirs as a moſt certain rule; that as the cuſtom and the commoneſs of the practiſe of ſin, doth uſually take away the ſenſe and conſcience of ſin, in them that commit it; ſo it many times takes away the opinion of ſin, in them that obſerve it. Surely, think they, if there were any harm in it, people would not ſo readily and univerſally cloſe with it. It was the very argument they brought againſt our Lord Jeſus Chriſt, and the religion of his followers, becauſe it was generally oppoſed, Act. 28.22. As concerning this ſect, we know it is every where ſpoken againſt.
Now for the deadning of this influence I ſhall intreat you to obſerve and lay to heart theſe three things.
1. That this is double wickedneſs in the ſight of God, and ſo may juſtly expoſe us to a greater meaſure of his indignation, for a perſon not only to live in the practiſe of ſin, but to defend and juſtifie thoſe practiſes. For a man firſt to break the law of God, and then to plead againſt the law, and as much as in him lieth to enervate and invalidate the obligatory power of it. This is one of the greateſt contempts that can be offered againſt the Lord of glory. And it is far from the temper of a true believer. A child of God may fall, through temptation, into ſin; but he will not plead the cauſe of ſin; He will ſtand up in defence of the word of God againſt himſelf, and take confuſion of face unto himſelf. But when a wicked man doth indeavour to maintain his wickedneſs, that is an high affront unto the Sovereign Lord, and Lawgiver: It is in effect to ſet his mouth againſt the heavens, as it is expreſſed, Pſal. 73.8, 9. I remember, an heathen Philoſopher being asked his opinion, what they deſerved who committed murder, or adultery, in their drunkeneſs, and then excuſed it becauſe they were in drink: His anſwer was that ſuch ſhould be twice puniſhed; firſt for the fact committed, and again for their drunkenneſs. So may I ſay of ſinners of this ſort, God may juſtly execute upon them the fierceneſs of his anger, and make them taſt the ſoreſt of his diſpleaſure; He may deſtroy them with a double deſtruction; firſt for the evils which they commit, and again for the juſtifying of thoſe evils. You have a particular woe denounced on this account Iſa. 5.20. Wo unto them that ſay concerning evil, it is good; and of good, it is evil: that put darkneſs for light, and light for darkneſs: that put bitter for ſweet, and ſweet for bitter.
2. For a perſon thus to plead in defence of his ſin, it is to put himſelf at the greateſt diſtance from repentance and converſion, and conſequentially from the pardoning grace and favour of God annexed thereunto. The reaſon is apparent, becauſe conviction is the firſt ſtep that leads to converſion. It is impoſſible a ſinner ſhould be humbled for, or turned from his ungodlineſs, till he be convinced of it. As long as he ſtands up in juſtification of his corruptions, he will never loath and abhor himſelf for them. And therefore when the Lord cometh in a way of ſaving mercy to a ſoul, and takes him into a covenant with himſelf, he doth take them off, from pleading in their own juſtification any further, that they may lye down in their ſhame, Ezek. 16.62, 63. And I will eſtabliſh my covenant with thee, and thou ſhalt know that I am the Lord. That thou mayeſt remember, and be confounded, and never open thy mouth any more becauſe of thy ſhame, when I am pacified towards thee, for all that thou haſt done, ſaith the Lord God. Mark it, before time, their mouthes were opened and they had ſomething to ſpeak in their own behalf, all the world almoſt went on in ſuch a way, and why might not we as well as others? and the like. But when the ſpirit works effectually, and bringeth them into the bond of the covenant, you ſhall not hear a word more of theſe corrupt reaſonings. Now they ſee their vileneſs, and that they have nothing farther to plead; but they lay their hands upon their mouth.
3. The rectitude, or irregularity, of any courſe or action, is not to be meaſured and judged from the carriage of the greateſt number of men, but by the word of the living God. It is the ſcripture which is the ſtandard both for the trying of doctrines, whether they are ſound or corrupt; and for the weighing of actions whether they are ſinful or warrantable. *Non eo animentur quia multi ſunt, ſed hoc ipſo mag is reprimantur, quia non pauci ſunt. Nihil ad extenuationem delicti numerus impudens valere conſuevit. Cypr. Epiſt. 26.Indeed the practiſes of the generality are ſo far from juſtifying any proceedings whatſoever, that we have cauſe to ſuſpect them, on that very account: Becauſe it is ſuch an ordinary thing for them to combine together in the ſervice of the devil, Jer. 5.11, 12. For the houſe of Iſrael, and the houſe of Judah have dealt very treacherouſly againſt me ſaith the Lord. They have belied the Lord, and ſaid, it is not he, neither ſhall evil come upon us, neither ſhall we ſee ſword nor famine, Jer. 6.13. From the leaſt of them, even unto the greateſt of them, every one is given to covetouſneſs: and from the prophet even unto the prieſt, every one dealeth falſly. Mark it, it was not here and there a ſingle perſon, but the whole body of the people collectively and unanimouſly were corrupted, men of all ranks and conditions. So that for the trying of the particulars of your converſation you muſt not paſs ſentence according to the general practiſe; but have recourſe to the Law and the teſtimony, Pſal. 119. v. 59. I thought on my waies, and turned my feet unto thy teſtimonies. So much for the firſt influence which the example of the multitude hath to lead into ſin, viz. By miniſtring an argument for the juſtification of ſin.
2. The example of a multitude is commonly a powerful inducement to the commiſſion of ſin, By contributing to the extenuation and leſſening of the evil of ſin. From hence perſons will conclude that, if an action be granted to be evil, yet undoubtedly it is not ſo great an evil, as ſome would perſwade them: ſurely it is but a ſmall matter, and of no heinous nature, or elſe others would avoid it, and it would not be ſo commonly embraced. Thus Sirs; if a man hath but ſlight and low apprehenſions of the evil of ſin, he will never be ſtedfaſt and reſolute in oppoſition againſt it: he will ſoon be brought to a complyance with it. As your thoughts of ſin are, ſo your carriage towards it in a meaſure will be. If it be reckoned as a little evil, men will never be at any great coſt, or make much adoe for the avoiding of it. Now, the conſideration of the practiſe of a multitude, that many walk in ſuch a way, doth hugely tend to the extenuation of the evil of it, in a mans thoughts. It is a difficult thing, to keep up abhorring thoughts, in the Soul, of that which multitudes live in the practiſe of. They will be ready to conclude that, without controverſy, there is no great hurt in it, nor any conſiderable danger: or otherwiſe ſo many would not agree together therein. Ezek. 8.17. Then he ſaid unto me, haſt thou ſeen this, O ſon of man? It it a light thing to the houſe of Judah that they commit the abominations which they commit here? Obſerve, it was a general corruption, and ſo accounted ſmall in their eyes. Is it a light thing? q. d. It is in your eſtimation, but a ſmall matter. Certainly you reckon it but a light and trivial thing, little to be regarded. And thus the people anſwered the prophet Jeremie, when he laboured to ſet before them the greatneſs of their folly, and wickedneſs; they produce the general practiſe for it. It is that which we have done, we, and our fathers, our Kings, and our Princes, in the cities of Judah, and in the ſtreets of Jeruſalem, Jer. 44. v. 7.17.
To abate the force of this influence, let us duly ponder and preſs upon our ſpirits, theſe three particulars.
1. Although all ſins, if conſidered comparatively, are not equally heynous, ſome being of leſſer malignity, and others of a crimſon die; yet there is no ſin little in it ſelf, or that has but little evil in the nature of it. It is an argument of a graceleſs heart, that is an utter ſtranger to the ſpirit of regeneration, to account any ſin to be a ſmall evil. For hadſt thou layn under the burden of thine iniquities, and felt that ſmart, and bitterneſs in the ſenſe of ſin, which is the uſual preparative, and antecedent to a ſaving converſion, it would rectifie thy thoughts in this reſpect: thou wouldſt account the guilt of the leaſt ſin, to be an inſupportable burden. And indeed there is reaſon for it: For the leaſt tranſgreſſion cannot be expiated at a lower rate, then by the precious bloud of our Lord Jeſus Chriſt, as of a lamb without ſpot, or blemiſh. All the angels in heaven, and all the treaſures upon earth, cannot make an attonement, for the leaſt offence, againſt the Law of God. The ſmalleſt ſin is a contempt of the great King, even of the Lord of hoſts, who is of infinite and unſearchable majeſty, and excellency. You know, the horridneſs of a fact is not only to be collected from the matter wherein it doth conſiſt, but principally from the object againſt whom it is committed. That which is but a petty miſdemeanor if againſt another, is treaſon if done againſt a King. Why, Sirs, every ſin is a ſlighting of the King of Kings, and the Lord of Lords; it is a riſing up in rebellion againſt the ſovereign poſſeſſour of heaven. As Joſeph argueth againſt the temptation, Gen. 39.9. How can I do this great wickedneſs and ſin againſt God? So ſhould you reaſon the caſe againſt conjunction with a multitude, in any unjuſt way: Though all the world be defiled, with this, or the other abomination, yet I perceive it is rebellion againſt the *Omne peccatum eſt Deicidium.incomprehenſible God, and how ſhall I dare to joyn in confederacy with them? Iſa 7.13. Heare ye now, O houſe of David, Is it a ſmall thing for you to weary men, but will ye weary my God alſo? q. d. Can that be a light thing, which is a deſpiſing of the Lord, and an ecclipſing of his glory? Is it a ſmall matter that openeth the door of hell, and makes the ſinner liable to everlaſting condemnation? Why, the wages of ſin [quatenus ſin, and therefore of the ſmalleſt tranſgreſſion] is death [everlaſting death and deſtruction, as appeareth by its oppoſition to eternal life] Rom. 6.23.
2. This is ſo farre from leſſening the evil of ſin, becauſe it is generally practiſed; that it is one aggravating circumſtance of it, whereby the danger is increaſed: And therefore it ſhould render us more watchful againſt it, and cauſe us to be very cautious and circumſpect, leaſt we be defiled therewith, As with an infectious diſeaſe, the more epidemical it is, the more perillous; and the greater care will perſons take againſt the contagion. I dare ſay, that in a town where is the plague, or peſtilence, the farther it ſpreads, the more fearful would the inhabitants be. O that men would tender the health of their ſouls, according to the care they take of their bodies! And that they were affected with ſpiritual evils and maladies, as they are wont to be with temporal! Then they would keep a ſtrict watch againſt common abominations. The Prophet ſpeaks of it as an heightner of the guilt, that it was like a ſpreading leproſie that went through the whole body of the Land, Jer. 6.26, 28. O daughter of my people, gird thee with ſackcloth, and wallow thy ſelf in aſhes: make thee mourning as for an only ſon, moſt bitter lamentation: for the ſpoiler ſhall come ſuddenly upon us. What is the provocation, whereby this ſore evil is procured? Why ſee v. 28. They are all grievous revolters, walking with ſlanders: they are braſs and iron, they are all corrupters. And again, Mal. 3.9. Ye are curſed with a curſe [i. e. you are certainly, and dreadfully, and terribly, accurſed] for you have robbed me, even this whole Nation.
3. Is it a ſmall matter (as thou pleadeſt) that is thus done againſt the Lord? Why, then the greater is thy contempt of his Majeſty, and the more inexcuſable art thou, in deſpiſing the Holy one of Iſrael. Wilt thou prefer a trivial matter before the pleaſing of God, and the enjoyment of his favour? This is a ſhrewd ſign that thou wouldeſt not ſerve him in a greater. How 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 come…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 conſideration of a multitude may carry ſome ſtroke with men, as to the mitigating, or with-holding the puniſhment deſerved: yet it is of no validity whatſoever, to ſtave off the execution of the vengeance of God, or to abate the ſeverity of his proceedings. For he is of infinite power, and everlaſtingly bleſſed in the enjoyment of himſelf. Indeed, men are wont to forbear the executing the rigour of the Law, when a multitude offend together; or at moſt they puniſh but ſome, for an example and terrour to the reſt. And what is the reaſon of it? Why, poſſibly it may be dangerous to provoke many thouſands, by the rigour of the law; and may force them to run upon deſperate courſes: Perhaps, they to whom the adminiſtration of juſtice is committed, have not power to bring under the whole body of a rebellion, without uſing lenitives, and mildneſs towards ſome; and ingaging for their ſecurity and indemnity. Or in ſome caſes, the common-wealth would be impaired, and a Nation or Kingdom diſpenpled, if all that have their hand in a rebellion ſhould be cut off together. But alas, what are theſe things in reference to the God of heaven? Is there any thing too hard for the Lord? Is it not as eaſie for him, to cut off many as few? Doth he ſtand in need of your ſervice, that he ſhould ſpare you, out of reſpect to his own advantage? Why man, All thy ſervice and homage doth not extend unto the Lord. He hath thouſand thouſands miniſtring unto him, and ten thouſand times ten thouſand attending upon him. He can bring glory to himſelf in thine utter extirpation and deſtruction. And ſee what he hath ſaid, Pſal. 9.17. The wicked ſhall be turned into hell, and all the nations that forget God. So that, if a whole Kingdom or Countrey; nay, if many people and Countreys conſpire together in ſin, the Lord will not ſpare them; but will bind them in bundles together, and caſt them into the furnace of fire. So in that dreadful parable of the boiling pot, Ezek. 24.6. Wo to the bloody City, to the pot whoſe ſcum is therein, and whoſe ſcum is not not gone out of it; bring it out piece by piece, let no lot fall upon it. It is as much as if God had ſaid, They are univerſally corrupted, and I will deſtroy them all, I will not have compaſſion on any one of them. It is ſpoken in alluſion to the practiſe of Commanders in war; when Souldiers mutiny, they do not wont to cut off a whole legion, or regiment; but only ſome are made exemplary, and to that end they uſed to c…ſt lots, who ſhould die, and which of them ſhould be ſpared: and the like lottery was uſed, when captives were taken, for the ſaving of ſome, and putting others to the ſword. Well, but, ſaith the Lord of Hoſts, I will deal with theſe rebels after another rate; I will utterly conſume them without exemption of any: There ſhall no lot fall upon them. And ſtudy well that Scripture which is peculiarly deſigned to overthrow this ground of preſumption, Prov. 11.21. Though hand joyn in hand, the wicked ſhall not be unpuniſhed; i. e. Though ſinners ſtrengthen themſelves by mutual counſels and combinations; and joyn together in parties, for the doing of evil, yet it ſhall not ſtand them in ſtead: The God of heaven will break in upon them, in his fury, and ſweep them away with the beſom of deſtraction: He will pull them out piece-meal, one after another, and there ſhall none of them eſcape. And if you do not ſee this alwayes executed viſibly, in ſignal outward judgments; yet you muſt remember there are ſpiritual plagues poured out upon the wicked here, which are the foreſt of judgments; and that the wicked are reſerved unto the day of deſtruction, and ſhall be brought forth to the day of wraths.
2. The examples of the judgments of God, that are upon record in the word, may abundantly ſuffice to ſhew the vanity of this kind of reaſoning. When the greateſt numbers have conſpired, to reject his word, and to trample upon his glory, what hath been the manner of his dealing with them? Why, He hath come down in the heighth of indignation, againſt them, and ſet them forth as Paradeigmes, or publike examples of his juſtice; that others might be induced to take warning. Look into the wilderneſs, when the people did joyn themſelves to Baal Peor, and did eat the ſacrifices of the dead, Pſal. 106.28. i. e. when they did partake of the worſhip that was tendered to Idols, which are but dead Gods, which never had any reality of being, and forſook Jehovah who is the living and true God: when they were ſharers with Idolaters in their offerings: or by the ſacrifices of the dead, you may underſtand, the funeral banquets which amongſt Idolatrous Nations were uſed by way of ſolemn parentation to the dead. You will find that this idolatry was a ſpreading corruption, multitudes were defiled with it: And were they delivered becauſe of their multitude? Why, conſult the Hiſtory, Num. 25. The plague brake in amongſt them, and there dyed in one day three and twenty thouſand; and afterwards a thouſand more. And this inſtance of ſeverity is recorded for our admonition, upon whom the ends of the world are come, 1 Cor. 10.8, 11. Let us look a little higher into the caſe of Sodom and Gomorrha, Admah, and Zeboim, the inhabitants of which Cities were a great company, and they were in confederacy together in ſin, both old and young, all the people from every quarter: And were they ſpared becauſe they were many? See Gen. 19.24, 25. Then the Lord rained upon Sodom and Gomorrha brimſtone and fire from the Lord, out of heaven. And he overthrew thoſe Cities, and all the plain, and all the inhabitants of the Cities, and that which grew upon the ground. In the old world there was a numerous multitude, and all fleſh had corrupted their way, and filled the earth with violence. And were they exempted from puniſhment upon the account of their numbers? Indeed the Lord ſpared them for a time, and his long-ſuffering waited expecting their repentance; but at length he brought the flood upon the world of the ungodly. The fallen angels were a very comprehenſive body, of glorious creatures, and yet when they kept not their firſt eſtate, but left their own habitationp God hath reſerved them in everlaſting chains under darkneſs, unto the judgment of the great day. But, you will ſay, what are theſe examples unto us? We hope the Lord will not be ſo ſevere now in the days of the Goſpel. Mark therefore how the Apoſtle Peter doth argue from this Topick, 2 Pet. 2.4, 5, 6, 9. If God ſpared not the angels that ſinned, but caſt them down into hell, &c. and ſpared not the old world, &c. and turning the cities of Sodom and Gomorrha into aſhes, condemned them with an overthrow, making them an enſample to thoſe that after ſhould live ungodly: The Lord knoweth how to deliver the godly out of temptations, and to reſerve the unjuſt to the day of judgment to be puniſhed: q. d. He is the ſame God, as holy and juſt as ever, and hateth iniquity with as perfect an hatred, and will repay them that hate him to their face.
3. The conjunction of many together, in any evil way, is ſo far from procuring freedom from puniſhment, that is a ſhrewd argument of unavoidable wrath and deſtruction, hanging over the heads of ſuch perſons. This very thing will accelerate and haſten the ruine and deſolation; and cauſe it to come with the greater ſpeed, undoubtedneſs and ſeverity, when ſin begins to grow ripe, by ſpreading it ſelf amongſt a multitude. So that it is a groſs and palpable deluſion, to imagine, that God will forbear to puniſh, becauſe a multitude ſin; for however he may deal with ſingle perſons, yet he will never ſuffer an united company to eſcape, Jer. 8.10, 13. Therefore will I give their wives to others, and their fields to them that ſhall inherit them, for every one, from the leaſt even to the greateſt, is given to covetouſneſs: from the Prophet, even unto the Prieſt, every one dealeth falſely, Iſa. 2.8, 9. Their land alſo is full of idols, they worſhip the work of their own hands, that which their own fingers have made: And the mean man boweth down, and the great man humbleth himſelf, therefore forgive them not. That is the third way, how the practiſe of a multitude doth incourage men to ſin, by cauſing them to hope for impunity in their ſins.
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. People think it no ſhame, to do what is commonly done, though it be never ſo vile: They never bluſh to walk in a ſinful courſe, wherein they have the generality to lead them the way. Let me open it thus unto you, my brethren. The reaſon why many abſtain from the actual perpetration of ſome wickedneſſes, to which they are much inclined, it is not for conſcience towards God, or out of any reſpect they have to his commandments; But ſhame of the world doth reſtrain them, and keep them within compaſs. The world would cry out of them, if they did ſuch an evil: it would tend to their reproach, and diſgrace, and ignominy, in the face of all that dwell round about them: they ſhould not be able to look their neighbours in the face. And therefore it is, that in ſecret they can take liberty to give thoſe corruptions vent, which are kept under, and ſmothered in open view: They will not ſtick to do thoſe things in the cloſet, and in the private chambers, which they are very loath ſhould come upon the publique ſtage of the world. You read of ſuch perſons, who in the eyes of men carried matters ſmooth and fair, and poſſibly with a ſeeming auſterity and gravity; when it was a ſhame to ſpeak of thoſe things, which were done of them in ſecret, Eph. 5.12. So that if the ſhame of the world were removed, if that obſtacle were but taken out of the way, then they could run on freely to all exceſs of riot: and make no bones in ſwallowing ſuch impieties as now they boggle at. We find it of the men of Laiſh, that they dwelt careleſs and ſecure, for there was no Magiſtrate to put them to ſhame in any thing, Judg. 18.7. Now the commonneſs of a ſin doth uſually take from the ſhamefulneſs of it. Indeed it is alwayes a ſhameful thing in it ſelf; but the ſeeing of multitudes commit it, doth notably help to harden mens faces, and to ſteel their fore-heads, that they are not ſenſible of it. Men are aſhamed to go on ſingly, and perſonally, in any way of ungodlineſs; when they are no whit aſhamed to be led by the company of others, and to do as the reſt of their ſociety doth. You read in Jer. 6.13. of a general deluge of corruption and naughtineſs that had overflowed the whole land: and mark what followeth, v. 15. Were they aſhamed when they had committed abomination? nay, they were not at all aſhamed, neither could they bluſh.
To enervate the ſtrength of this fourth influence it hath, let us often reſolve in our moſt ſerious and deliberate contemplations theſe three following truths.
1. That it is a ſure token of abundant, deſperate atheiſm, lodging in the heart, and that mightily prevaileth over the heart, when a ſinner is kept from pollutions, meerly from the ſhame of the world, and is not afraid of them in the preſence of God. Why man, doſt thou believe that there is a God in heaven, that beholdeth all the dwellers upon earth? whoſe eyes are upon all the wayes of man, and who pondereth all his goings? And art thou not aſhamed to commit abominations in his ſight? Should not the regard of the moſt high have a greater efficacy upon thy ſpirit, to keep thee from ſin, than all the cryes of the children of men? The truth of it is, thou art an atheiſt, and doſt not believe there is a God, or elſe thou caſteſt the thoughts of him behind thy back, Pſal. 10. v. 4, 5. And if thou forgetteſt the Lord, or denyeſt his being, never expect that God ſhould in mercy be mindful of thee: Well mayeſt thou fear leſt he ſhould come upon thee in ſome dreadful and terrible judgments, in order to the confutation of thy atheiſtical heart, Pſal. 50.22. Conſider this ye that forget God, leſt I tear you in pieces, and there be none to deliver.
2. Although an impenitent ſinner may eſcape the ſhame of the world here, yet he ſhall not be able to eſcape everlaſting ſhame and contempt hereafter, when he is brought before the tribunal ſeat of our Lord Jeſus Chriſt. How will he then be aſhamed of his fooliſhneſs, and madneſs, in regarding the cries of men, more than the word of God? How will he be then filled with confuſion, to bethink himſelf, that he was ſo ſottiſh and vile as to ſerve the devil, the Prince of darkneſs, rather than to be obedient to the voice of the Lord of glory? With what vexation and torment will it then fill a mans ſpirit, to remember, that he was offered ſalvation amongſt the little flock of Jeſus Chriſt, but he choſe rather to go to hell with the multitude? A reflexion upon this will cover the ſinners face with blackneſs, and make him ready to tear out his very bowels with indignation. O, will he think, what phrenſy did poſſeſs me, that I ſhould act after this manner? What a wretch was I, thus to neglect my ſoul? What a blind ignorant unadviſed courſe did I take, to go with the multitude in the broad way of deſtruction? Then ſhall the wicked be covered with ſhame, and their everlaſting confuſion ſhall never be forgotten, as the expreſſion is Jer. 20.11. When the Saints of God ſhall lift up their heads with boldneſs and confidence, then ſhall all the ungodly hang down their heads as a bulruſh, and be aſhamed to look Jeſus Chriſt in the face, whoſe laws they deſpiſed, and preferred the pleaſing and regarding the multitude before him. For you know that is one of the differences which God will put between his own ſervants, and evil doers hereafter, Dan. 12.2. And many of them that ſleep in the duſt of the earth ſhall awake, ſome to everlaſting life, and ſome to ſhame and everlaſting contempt.
3. All ſin whatſoever is ſhameful in its own nature and tendency, as conſidered in it ſelf, and however it is committed; though no eye of the world take cognizance of it. Is it not a ſhameful thing for a rational creature to be in ſubjection to baſe and ſenſual luſts and pleaſures? For a man to degenerate into a condition, viler than the beaſts that periſh? For a perſon to be ſo beſotted, as to ſell his ſoul for a trifle? Is it not a ſhameful thing for a knowing creature to rebel againſt his creatour, upon whom he hath his conſtant dependance, and by whom he wholly ſubſiſt? Why Sirs, if ever God intend you mercy, he will cauſe you to bear your ſhame, and to loath your ſelves upon the account of your iniquities: He will open your eyes, and cauſe you to ſee that the ſhamefulneſs of ſin doth not only lye in the opinions of men, but in its own nature and tendency, Ezek. 20.43. And there you ſhall remember your wayes, and all your doings wherein ye have been defiled, and ye ſhall loath your ſelves in your own ſight, for all the evils that ye have committed. And ſee the language of true converts, Jer. 3.25. We lie down in our ſhame and our confuſion covereth us: for we have ſinned againſt the Lord our God, we and our fathers from our youth even unto this day, and have not obeyed the voice of the Lord our God. Thus I have diſpatched the fourth incouragement to ſin taken from the practiſe of the multitude.
5. Perſons are eaſily prevailed with, to follow a multitude in their ſins; Leſt they ſhould be reproached and reviled, for diſſenting from them: leſt they ſhould beſpatter them, and caſt dirt upon them, if they withdraw from their fellowſhip. My brethren, if a man will not joyn with the multitude in the work of their hands, he ſhall be ſure to ſuffer under the laſh of their tongue. If he will not do evil with them, they will be ſure to ſpeak evil of him. They will brand him for a factious, troubleſom, and ſeditious perſon; one that is over much wedded to his own way; and proud, and high conceited of himſelf. They will be apt to mark him as the troubler of Iſrael, and the peſt and plague of the land wherein he dwelleth, 1 Pet. 4.4. Wherein they think it ſtrange, that you run not with them to the ſame exceſs of riot? ſpeaking evil of you. Mind it, if you ſeparate from them in your converſation, they will do what in them lyeth, to blaſt your reputation. And to avoid this reproach, people are eaſily perſwaded to cloſe with them. For it is an hard thing to ſuffer taunts, and revilings, for the ſake of Chriſt: becauſe of that monſtrous pride that is in mens hearts. They have high thoughts of themſelves, and therefore cannot endure that others ſhould vilifie and debaſe them. There are many who can rather ſuffer loſs in their eſtates, and ſome pains to be inflicted on their bodies, than reproach ſhould be caſt upon their names. Hence they are called cruel mockings; becauſe they pierce deep into the ſoul, and lye heavy upon the ſpirit, Heb. 11.36. And the heart of David was even broken with them, Pſal. 69.20. Reproach hath broken my heart, and I am full of heavineſs. This had almoſt turned aſide the Prophet Jeremie from the courſe of obedience, had he not been kept by an almighty power, and followed with the effectual operation of the ſpirit of God, Jer. 20.7, 8, 9, 10. I am in deriſion daily, every one mocketh me. For ſince I ſpake, I cryed violence and ſpoil, becauſe the word of the Lord was made a reproach unto me, and a deriſion daily. Then I ſaid I will not make mention of him, nor ſpeak any more in his name. But his word was in mine heart as a burning fire ſhut up in my bones, and I was weary with forbearing, and I could not ſtay.
To fence you againſt the prevalency of this powerful temptation, there are five things worthy to be ſeriouſly weighed.
1. Are you likely to be reproached for the ſake of Chriſt, and becauſe you will not ſay, a confederacy with the multitude in ſin? Why, this is none other than he hath particularly warned you of, that you ſhould expect, and look for, if you will be faithful unto him, and ſtedfaſt in his covenant. This is one of the termes and articles, upon which ſalvation by Chriſt is propounded and offered unto ſinners, that you be willing to be made a reproach for his ſake, and to be accounted as the ſcum of the world, and the offscouring of all things. If you are Iſraelites indeed, diſciples of Chriſt in reality, this will undoubtedly come upon you: You will be reckoned as the worſt and vileſt of men, eſpecially at ſome ſeaſons, when religion is diſcountenanced. So that this is part of the coſt you muſt reckon to be at, if you will be wiſe builders in the matters of eternity. This is one of the incumbrances that is entayled upon godlineſs, and the favour of the moſt High: and if you will enjoy his favour, you muſt have it with all the incumbrances that attend it, Mat. 10.21. You ſhall be hated of all men for my names ſake, And v. 25. If they have called the maſter of the houſe Beelzebub, how much more ſhall they call them of his houſhold? q. d. You muſt expect to be accounted, as very monſters of men, nay as very devils, if you will be upright with the Lord. So that you have no cauſe to complain of religion, or the wayes of holineſs, when you find your ſelves reproached for them: becauſe it is no more than you were told of, before you entred into that eſtate. As when we fell a commodity in the market, that hath ſome defect and imperfection, and we deal openly and plainly with the buyer, giving him information of it, and yet he will have it; If afterwards he come and complain of it, we are ready to ſay, Did not I tell you what it was? Have I done you any wrong? Were not you acquainted with it before hand? So may the Lord ſay unto ſuch as profeſs his name for a while, and at length boggle at his precepts, when they find themſelves reproached: Friends, I have done you no wrong. Did not I warn you of it before hand, that it would ſurely come thus to paſs? If you were not reſolved to go through good report and evil report, why did you liſt your ſelves amongſt the number of my followers, when as I took you into my ſervice upon no other terms and covenants? And pray mark it Sirs, Chriſt hath forwarned us of reproaches attendant upon godlineſs, to this very purpoſe, that when we happen to meet with them we might not be offended with him, or his wayes, on that account, Joh. 16.1, 2, 3, 4. Theſe things have I ſpoken to you, that ye ſhould not be offended. They ſhall put you out of the Synagogues: yea the time cometh that whoſoever killeth you, will think that he doth God ſervice. And theſe things they will do unto you, becauſe they have not known the Father, nor me. But theſe things have I told you, that when the time ſhall come, ye may remember that I told you of them.
2. Art thou reproached for following the Lord Jeſus Chriſt, and keeping cloſe to him, when the generality of people depart from him? Why remember how he was reproached for thy ſake, if thou belongeſt unto him; and what revilings he endured for the ſalvation of thy ſoul. He was ſtigmatized for a glutton, and a winebibber, and one that incouraged profane ſinners in their profanefs: He was accounted a Witch and a Conjurer, as one that held confederacy with Beelzebub the prince of the devils: He was reckoned for a rebel and traytor, an enemy to Caeſar; and a ſeditions murderer was preferred before him. He was buffered and ſpit upon, and reviled upon every hand: The Souldiers reviled him, ſaying, Propheſie who ſmote thee. The people reviled him, If thou be the Son of God, come down from the Croſs and we will believe. One of them that ſuffered with him reviled him. And he was put to an ignominious, and reproachful death. Was he willing to ſuffer this reproach and diſgrace, for our ſpiritual and everlaſting advantage, and ſhall we flinch back from him, for fear of ſome ſcoffs and reproaches, that we may ſuffer? Look unto Jeſus, when this temptation begins to prevail, fix your eyes upon Jeſus, the author and finiſher of our faith, who for the joy that was ſet before him, endured the croſs, deſpiſing the ſhame, and is ſet down at the right hand of the throne of God. For conſider him that endured ſuch contradiction of ſinners againſt himſelf, leſt ye be wearied, and faint in your minds, Heb. 12. v. 2, 3. See the carriage of the Apoſtles in this reſpect, Act. 5.41. They departed from the preſence of the counſel, rejoycing that they were counted worthy to ſuffer ſhame for his name. Why for his name? Why, becauſe he is the Son of God, and ſo able to recompenſe them plentifully, for any loſs they ſuſtained in his ſervice: He loved them with the moſt affectionate love, and that unto the end: He had ſuffered ſhame for their ſakes, and in order to the carrying on of their Salvation.
3. The day of judgment, that is at hand, will be a day of revelation as well as of recompence. If you be unjuſtly reproached and ſcandalized now, then you ſhall be cleared, and acquitted, and diſcharged with honour, in the face of all the world. For as that will be a judicature appointed for the trying of titles, ſo for the clearing of the people of God from all the blots that were caſt upon them, and the hard ſpeeches that were vented againſt them. As there will be a reſurrection of bodies out of the duſt of the earth, ſo there ſhall be a reſurrection of the names of true believers out of that dirt and filth wherein they have been buried. This quieted the ſpirit of S. Paul when he was cenſured, and ſcandalized, 1 Cor. 4.3, 4, 5. With me it is a very ſmall thing, that I ſhould be judged of you, or of mans judgment: (i. e. I am little troubled at your cenſures and reproaches) yea I judge not my own ſelf. For I know nothing by my ſelf, yet am I not hereby juſtified: but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkneſs, and will make manifeſt the counſels of the hearts: and then ſhall every man have praiſe of God; i. e. Then it will be diſcovered, who are praiſeworthy: The Lord will cauſe the uprightneſs of the upright to appear, and he will vindicate their reputation in the preſence of men and Angels.
4. The beſt and moſt comfortable way, as much as is poſſible, to avoid reproach and diſgrace, it is, not to joyn in correſpondency with the wicked; but to endeavour to be exact and circumſpect in your carriage before the wicked, that they may not have ſo much as an occaſion whereupon to bottom an evil report. As a Philoſopher being told that ſome evil minded men did charge him with ſuch and ſuch miſcarriages. And I, anſwered he, will ſo demean my ſelf, that none ſhall believe them. Here Sirs, is an excellent means to prevent reproaches, and a good uſe to be made of them. Do men charge thee with pride and haughtineſs of ſpirit? Carry thy ſelf with that humility and meekneſs, that none may believe them. Art thou cryed out of as a turbulent, factious, and ſeditious, perſon? Let thy demeanour be ſo quiet, and peaceable, and inoffenſive, that none may give credit to the report. Labour to cut off occaſion of evil ſpeaking, from them that deſire occaſion: And if notwithſtanding they will defame thee, ſtudy to prove them lyars amongſt all with whom thou doſt converſe. And this is the very counſel of the Holy Ghoſt, 1 Pet. 2.11, 12. Dearly beloved, I beſeech you, as ſtrangers and pilgrims, abſtain from fleſhly luſts, which war againſt the ſoul. Having your converſation honeſt among the Gentiles, that whereas they ſpeak againſt you, as evil doers, they may by your good works which they ſhall behold, glorifie God in the day of viſitation. And v. 15. For ſo is the will of God, that with well-doing ye may put to ſilence the ignorance of fooliſh men. And if nevertheleſs it be your lot to be ſcorned and deſpiſed for your holineſs, then remember for your conſolation, and ſupport; that you have a promiſe of bleſſedneſs, on this very account, Mat. 5.11, 12. Bleſſed are ye when men ſhall revile you, and perſecute you, and ſhall ſay all manner of evil againſt you falſely for my ſake. Rejoyce and be exceeding glad, for great is your reward in heaven: for ſo perſecuted they the Prophets which were before you.
5. If you cannot bear reproaches, for the ſake of Chriſt, and upon the account of holineſs, God may juſtly give you up to the luſts of your own hearts, to fall into ſome horrid, monſtrous, and unheard-of abomination, that you may get a blot upon that account, which ſhall never be wiped out. If men will not ſuffer for God, they may juſtly expect to ſuffer under the hand of God. As I have read of a Smith in Queen Maries dayes, who was convinced of the truth, and being preſſed by a meſſage from one of the Martyrs, not to diſſemble his profeſſion but to own it; returned anſwer, He could not burn: But within a while it fell out, that his Shop was on fire, and was burnt down to the ground, and himſelf in it, as he was endeavouring to quench the fire. He that could not burn in the cauſe of God, was burnt under the juſt judgments of God. The like may befal you in the caſe of reproach and revilings: If you cannot bear them, in the way of righteouſneſs, the Lord may deliver you over into the hands of the devil, and to be led by your own hearts into ſome deſperately wicked courſes, that you may ſuffer reproach as the devils Martyrs: and ſuch reproach as may ſtick by you for ever. And this is none other than what God hath threatened upon ſuch as deſpiſe commandments *See this expreſsly denounced againſt Zedekiah; He was afraid of being mockt, if he kept the word of the Lord; and by his diſobedience he ſhould be made a Taunt and a by-word. So that the evil he feared came upon him, Jer. 38.19, 20, 21, 22, 23., that he will make them a reproach, either by the execution of temporal or ſpiritual judgments, Ezek. 5.14, 15. Moreover, I will make thee waſte, and a reproach among the Nations that are round about thee, in the ſight of all that paſs by, Jer. 23.40. And I will bring an everlaſting reproach upon you, and a perpetual ſhame which ſhall not be forgotten. See alſo Jer. 29.18, 19.
So much for the fifth way how this temptation prevaileth.
6. Sinners are ſoon perſwaded to go down the ſtream with a multitude, in ſin, Becauſe otherwiſe they ſhould be perſecuted, and oppoſed by them. They are willing to live at eaſe and quiet, and to ſleep in a whole skin (as we are wont to expreſs it) and therefore they dare not contradict the generality, leſt they ſhould be ſet againſt by them, and be reduced into ſufferings under their hatred and malice. Thus it wrought with thoſe falſe teachers mentioned, Gal. 6.12. As many as deſire to make a fair ſhew in the fleſh, they conſtrain you to be circumciſed: only leſt they ſhould ſuffer perſecution for the Croſs of Chriſt. Mark it, The moſt of the Jews were eagerly ſet upon the retaining of circumciſion and other ceremonies of the Moſaical paedagogy; and they were apt to be violently bent againſt any that went about the abrogation of them. Now theſe falſe teachers knew well enough, that all ſuch types were aboliſhed, by the death of Chriſt; but they durſt not own it; ſtill they preached up circumciſion, and forced it upon the practiſe of the converts at Galatia, againſt the light and convictions of their own conſciences. What was the reaſon of it? Why, they knew that if they ſtiffly adhaered to the ſimplicity of the Goſpel, and waved the Moſaical ceremonies, which moſt of the Jews were zealous for, they ſhould be perſecuted by them: And this was the only reaſon that induced them to comply with the multitude. My brethren, you have many that would willingly be the diſciples of Chriſt and his followers, as long as they may do it with ſafety, without endangering their eſtates, or lifes, or their liberties by it: But when they come to take up the Croſs there they faulter. As the rottenneſs, and unſoundneſs, the hypocriſie, and unbelief of the heart is the fountain whence apoſtacy proceeds: ſo the dayes of tribulation and diſtreſs are the time of diſcrimination, when Apoſtates are wont to diſcover themſelves. They can well be contented to make a profeſſion of godlineſs, and to perform ſome of the external duties, but they are not able to go through perſecutions. And therefore they keep all things fair with the multitude, and walk in wayes of compliance with them; leſt if they followed truth and holineſs too cloſe at the heels, it ſhould ſtrike out their teeth: leſt if they withdrew from the multitude, they ſhould be hated and perſecuted by them. For pray Sirs, what's the reaſon why the world hates, and ſets againſt the people of God? Why, It is for this very thing, becauſe they walk in a way by themſelves, and will not do as the reſt of their neighbours do: they ſeparate themſelves from the generality in their practiſe, and walk more ſtrictly and preciſely, and dare not allow themſelves in ſuch licentious courſes, wherein others live: and ſo their lives are a practical condemnation of the others, and as a corroſive to their conſciences, Joh. 15.19. If ye were of the world, the world would love his own: But becauſe you are not of the world, but I have choſen you out of the world, therefore the world hateth you. Mark it, If believers were of confederacy with the wicked; if they could drink, and revel, and be vain, and wanton, as others are, and did not take a different courſe by themſelves, they ſhould be cheriſhed and beloved as well as others: but therefore they are hated, and perſecuted, becauſe they are a ſelect company, and have a peculiar way by themſelves. And to eſcape this hatred and perſecution, people are apt to joyn with the world, and to walk according to their pattern and practiſe.
To abate the edge, and take off the efficacy of this influence, let me counſel you to be frequent in the meditation upon theſe three ſpiritual truths.
1. That the everlaſting wrath of God, which is reſerved as the portion of the wicked hereafter, is an evil infinitely beyond all the tribulations and perſecutions that can come upon the godly here. So that if thou canſt not bear ſome ſharp afflictions for a time, How wilt thou be able to lye under torments for ever? If thou dareſt not walk in the wayes of holineſs, for fear of ſome trouble & perſecution from men, How wilt thou ſtand under the wrath of God, when he will glorifie his power in the deſtruction of his adverſaries? Why Sirs, one of theſe will unavoidably befal you; either you muſt live godly in Chriſt Jeſus, and then you will ſuffer perſecution; or elſe you muſt go down with the multitude, into perdition: either you muſt through much tribulation enter into the kingdom of heaven, or everlaſtingly be ſent into hell torments. And can you dwell with everlaſting burnings? Are you able to ſtand before the devouring fire? Lay theſe in the ballance together, and ſee which is to be choſen. Should not a man willingly undergo the greateſt hardſhips upon earth, rather than fal into the damnation of Hell. See how pathetically our Saviour preſſeth this very point, Mark 9. 43, 44. If thy hand offend thee cut it off: [that is, mortifie and keep under the moſt beloved corruption, deny thy ſelf in the deareſt enjoyments thou haſt, willingly ſuffer and undergo the greateſt troubles, and the ſoreſt diſtreſſes] It is better for thee to enter into life maimed, then having two hands to go into hell, into the fire that ſhall never be quenched: where their worm dieth not, and the fire is not quenched.
2. That even the inward peace and conſolation of the ſpirit, that is to be had in the ways of holineſs, is abundantly to be preferred before that outward quiet and ſafety, which ſinners promiſe themſelves by compliance with the multitude in their wickedneſs. Shalt thou be thereby freed from perſecutions without? But what if God ſend trouble and horrour upon the conſcience within? That will be an heavier, and a more inſupportable burden, than all external calamities whatſoever. It is not the favour and friendſhip of all the men in the world, that can miniſter ſupport and comfort againſt the clamours of an evil conſcience, when it is throughly a wakened by the ſpirit of God, Prov. 18.14. The ſpirit of a man will ſuſtain his infirmity; but a wounded ſpirit who can bear?
3. When God doth ſuffer his people to fall into perſecutions, for their righteouſneſs ſake, He doth not leave them alone: but hath promiſed himſelf to be graciouſly preſent with them. He will miniſter ſtrength to inable them to bear their burdens: and will dart comfort into their ſouls, that ſhall ſweeten the moſt bitter cup of tribulation. He will reſtrain the rage and fury of their oppreſſours, that they ſhall not lay upon them more than is conducible unto their ſpiritual good: For although God doth ſometimes let his children fall into the hands of the ungodly, yet he never delivereth them over to the will of the ungodly. At length he will make a way for them to eſcape, and cauſe all their ſufferings to work together for their good: and give them an ample recompence, that ſhall make a plentiful amends, for whatever coſt they have been at in his ſervice, Iſa. 43.1, 2. When thou paſſeſt through the waters, I will be with thee: and thorow the rivers, they ſhall not overflow thee: when thou walkeſt thorow the fire, thou ſhalt not be burnt: neither ſhall the flame kindle upon thee. For I am the Lord thy God, the holy one of Iſrael thy Saviour. And are the conſolations of God ſmall unto you? Is it a light thing to be under the promiſe of his ſpecial preſence, and providence? Wo be to ſinners, when trouble comes from the hand of God, and there is no miniſtration of ſupport from the gracious aſſiſtance of God. What will they then do in the day of tribulation? But the Lord will not leave his own people comfortleſs, but will come himſelf, and miniſter unto them. This made the Apoſtle Paul that he could rejoyce in his ſufferings, 2 Cor. 12.10. Therefore I take pleaſure in infirmities, in reproaches, in neceſſities, in perſecutions, in diſtreſſes for Chriſts ſake: for when I am weak, then am I ſtrong, i. e. when I am at the loweſt ebb of outward enjoyments, then is the Lord pleaſed to communicate the greateſt ſpiritual vigour, and conſolation unto my heart. When my body is at the loweſt, and my outward man at the weakeſt, then is my ſoul filled with ſpecial refreſhments from above. God doth make up the oppreſſions of my outward man, by imparting grace unto, and lifting up the light of his countenance upon, my inward man; ſo that I have no cauſe to complain.
This ſhall ſuffice, to be ſpoken unto the ſixth way how this temptation worketh.
7. And laſtly. There is a ſecret inclination in mens ſpirits to follow the example of a multitude in ſin: Becauſe it is a pleaſant thing to walk with company; and in competition therewith; the wayes of holineſs and the fear of the Lord, ſeem to be ſad, melancholly, and tedious wayes. It is a kind of irkſome and unpleaſant thing for a man to go alone in any courſe; but to walk with company is delightſome, and ſuitable to a mans heart and ſpirit. Now therefore, to avoid the lonelineſs of the ſervice of God, people are ready to comply with the multitude of the ungodly. As the Iſraelites argued the caſe with Samuel in reſpect of a King, 1 Sam. 8.5, 20. We will be like all the nations, and that our King may judge us. So are ſinners apt to plead themſelves into wickedneſs: We cannot endure to be ſolitary, and in a path by our ſelves; but let us doe as others doe. You have a particular caution from S. Paul to take heed of this reaſoning, 1 Theſ. 5.6. Therefore let us not ſleep, as do others: but let us watch and beaſober, intimating, that there is a great proneſs in mens ſpirits, to do as others do, and to travel in that road where they may have much company with them.
Now to ſhew you the folly and weakneſs of this kind of argumentation, I will only ſubjoyn theſe two conſiderations.
1. That a ſound believer, that liveth by faith in Chriſt, and in the exerciſe of repentance, and purifieth himſelf as Chriſt is pure, hath the infinitely bleſſed God, for the man of his counſel, and to bear him fellowſhip in his way. And is not he Sirs, the beſt companion in the world? that can give you the beſt help and ſuccour upon every occaſion, and bring the greateſt and moſt heart-warming joy and gladneſs into the ſoul? As the glory of God is a believers ultimate end at which he aimeth; and as the ſpirit of God is his principal guide by whom he is conducted; and as the word of the Lord is the high-way wherein he travels; So the Lord of hoſts himſelf is his conſtant companion. 'Tis ſaid of Enoch, He walked with God three hundred years, Gen. 5.22. And Noah was a juſt man and perfect in his generations, and Noah walked with God, Gen. 6.9. And my brethren, can that be a tedious and melancholy way, where the God of conſolations is ever at hand, he that dwelleth in the ſouls of his children, that he may revive their ſpirits? The truth is, moſt mens hearts are carnal, and ſenſual, and they cannot taſt the ſweetneſs of communion with God, or elſe they would not complain for want of ſociety, and fellowſhip. The Apoſtle ſpeaks of it, as the higheſt priviledg under the ſun, and that in a way of gloriation, and boaſting, 1 Jo. 1.3, 4. That which we have ſeen and heard, declare we unto you, that ye alſo may have fellowſhip with us; and truly our fellowſhip is with the Father, and with his Son Jeſus Chriſt. And theſe things write we unto you, that your joy may be ful, q. d. Here is the well-ſpring of joy, here is a ſovereign antidote againſt ſadneſs and diſconſolatneſs of ſpirit: this will cauſe you to abound in joy, above the joy of harveſt, above what will ariſe from the increaſe of corn and wine and oyle. if you will have your veſſels filled, come unto theſe waters, ſecure your intereſt in this bleſſed fellowſhip.
2. If you would have the ſociety of men, your fellow creatures, to go along with you; Why, the wiſeſt courſe to be taken for the attainment of that, is not to comply with the wicked; but to labour what in you lieth, to turn them from their wickedneſs. So that, be much in prayer for them, that God would open their eyes and ſhew them the way of truth; that he would ſanctifie their hearts, and turn them unto the truth: Set a good example before them, that they may be won over by the lovelineſs of your 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.