Sober Singularity, Section 5
SECT. V.
THe next Point to be handled is, the demonſtration or proof of the Doctrine, The queſtion is this.
Queſt. 4. What reaſons may be produced, againſt compliance with the multitude in ſin, which we may preſs upon our hearts, in order to abate the edge of that inclination that is apt to be within us, to follow their example?
Anſ. I ſhall reduce all that ſhall be delivered in anſwer to this Queſtion, unto four Heads. The arguments may be drawn from four Topicks.
From
1. The ſpiritual eſtate, wherein the multitude are.
2. The concernment that lieth upon us, to prove our own ſpiritual eſtate, and condition.
3. The duties that are incumbent on us, in relation to the multitude, which are altogether inconſiſtent with our compliance with them.
4. The danger that will ariſe by following them.
1. The firſt Argument is taken, from the ſpiritual eſtate wherein moſt perſons are, and the way wherein they travel, or the place whither they are going. Why Sirs, the greateſt number of people are the children of the devil, and lye in the gall of bitterneſs, and in the bond of iniquity: they go in the broad way that leads to hell and deſtruction. So that, if you will follow their example, it muſt of neceſſity end in the ruine of your precious, and immortal ſouls. If you will travel towards heaven, you muſt expect but few to bear you company, and to be of your ſociety, and fellowſhip. The multitude take another courſe, and their journeying tends to another place, even to the chambers of eternal death, 1 Joh. 5.19. And we know that we are of God, and the whole world lieth in wickedneſs. The whole world] that is, the greateſt part of the world, the generality of people: the denomination is given to the major part. And will you follow them that lye in wickedneſs? that are wholly drencht in ſenſuality and ungodlineſs? Is their carriage a good pattern for imitation, that are altogether dead in ſin, and even buried in it? that lye in ſin as in a dead ſleep, and are under the power and command of the prince of darkneſs? This is the reaſon which our Saviour preſſeth, Mat. 7.13, 14. Enter ye in at the ſtrait g…te; for wide is the gate, and broad is the way that leadeth to deſtruction, and many there le which go in thereat: Becauſe ſtrait is the gate, and narrow is the way which leadeth unto life, and few there be that find it. It amounts to thus much, as if Chriſt had ſaid, The whole world is divided into two companies, or ſecieties, and they take different courſes; ſome are travelling towards heaven, but, alas, they are but an handful, in compariſon of the multitudes that flock together in the way to hell and damnation: Do not you therefore conſort with them, but aſſociate your ſelves with the little flock, to whom the Father hath deſigned to give the Kingdom. If your hearts hanker after conſociation, and fellowſhip with the multitude, you will be ſure to find them in the way to eternal perdition.
2. Therefore you ſhould take heed that you be not led by the multitude, that you may evidence your ſelves to be the peculiar people of God, ſuch as are taken into the bond of the Covenant of reconciliation with him, and that ſhall everlaſtingly dwell in his preſence. Which you cannot do if you follow the multitude: for the children of God are a ſelected company, ſuch as are called and pickt out from the multitude, that they may drive on other deſigns, and take a way by themſelves. Although believers are in the world, yet they are not of the world; but a ſpiritual body gathered out of the world, Joh. 17.16. They are not of the world, even as I am not of the world. Pſal. 14.3. Know that the Lord hath ſet apart him that is godly for himſelf. How are ſuch ſet apart for the enjoyment of God? Why, as in the deſignation and fore-appointment of the Father before time, ſo he doth ſet them apart in time, by the grace of converſion, whereby they are plucked out from amongſt the generality, who are ſtill ſuffered to walk in their own wayes. This is an argument of great ſtrength and efficacy, if rightly managed and improved: And therefore give me leave to open it more diſtinctly in three Concluſions.
1. It concerns us, as we tender our own ſpiritual comfort and welfare, not only to reſign and give up our ſelves to be the Lords, but alſo to make it manifeſt, and evident that we are the Lords: not only to become unfeignedly the ſervants of God, but to clear it up to our hearts, that we are indeed his ſervants, and that he hath made with us an everlaſting Covenant. For herein lies the ſweetneſs of Religion, and that which will put life, and comfort, into every condition and providence; when we can aſſure our hearts, that through grace we are beloved of the Lord. Then a perſon may eat his bread with joy, and drink his wine with a merry heart, he may partake of all his enjoyments wiht delight, and paſs through every eſtate without any perplexity or trouble, when he knoweth, that God hath accepted him, Eccl. 9.7. And moreover, the joy ariſing from this knowledge will wonderfully enlarge the heart, and miniſter ſtrength to the ſpirit in running the ſteps of Gods commandments. The love of God when it is thus ſhed abroad into our ſouls, will conſtrain us to love him again, and to put forth our utmoſt vigour and might in keeping his ſtatutes. And therefore we are ſo earneſtly called upon, To make our calling and election ſure, 2 Pet. 1.10. And to examine our ſelves whether we are in the faith? 2 Cor. 13.5.
2. The ſure way to make it evident, without danger of being deceived, that we are the Lords, and that he is our father, is by a ſerious reflecting upon our carriage towards him, and diligently obſerving the tenour of our converſation before him. If you would prove that there is a principle of grace in your hearts, it muſt be by the exerciſe of grace, in bringing forth fruits of holineſs in your lives. 'Tis by our converſations Chriſt will judge us hereafter; and therefore according to the tenour thereof we muſt paſs ſentence upon our ſelves here. That is they way to prevent ſelf-deception, and to put it out of queſtion, that the root of the matter is in us, Gal. 6.4. Let every man prove his own work, and then he ſhall have rejoycing in himſelf alone, and not in another. And v. 7. Be not deceived, God is not mocked: for whatſoever a man ſoweth, that ſhall he alſo reap.
3. To bring the matter home to our purpoſe, you muſt obſerve, That if your converſation be moulded according to the example of the multitude, and if you walk no otherwiſe than the generality walk, it will never conduce to this end: nor be effectual to evidence that you are of the number of Gods children. Common practiſes will not be evidential of ſpecial grace. It is a ſingularly righteous and holy converſation that muſt prove you to be partakers of a ſaving converſion. If you will make it appear that you are choſen out of the world you muſt not be conformed unto the world. For the children of God are a choſen generation, a royal prieſthood, an holy nation, and a peculiar people, 1 Pet. 2.9.
And therefore take notice by the way, that ſuch a converſation, as is evidential of ſaving grace in the heart, and conſequentially of the perſons being tranſlated into the ſtate of grace, muſt have theſe three poperties.
It muſt be
1. A ſpiritual.
2. An uniform.
3. A ſingular.
Converſation.
1. It muſt be a ſpiritual converſation, or obedience. When a man doth the commandments of God from the heart, and with the ſoul and ſpirit; out of an awful regard, that is within him, to the majeſty of God; and a conſcientious reſpect unto the law of the Lord. External duties may be performed by an hypocrite; and are no certain caracters of a ſanctified heart: But they are born of God, who do ingage their very ſpirits to approach unto him. When a perſon doth ſerve the Lord becauſe he loveth him; and doth obey his voice becauſe be delighteth in it: when he doth act righteouſly in his life, and his heart goeth along with him in his actions: Here is the note of an Iſraelite indeed. It was this comforted Hezekiah, Iſſa. 38.3. Remember now, O Lord, I beſeech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy ſight.
2. It muſt be a ſetled and uniform converſation when holineſs is a clew of thread, that runs through the whole of a mans courſe, and doth intereſt it ſelf in his conſtant and continued practiſe. It is not a fit of affection, or ſome obedience tendered upon occaſion, when the ſinner is in a good mood; that will prove him to be a regenerate perſon: But when he doth wholly dedicate himſelf, and his time, unto the ſervice of God; and bringe…h all other affairs and concernments into a ſubordination thereunto. As it is not every particular act of ſin, that will denominate the party offending to be an impenitent ſinner; except he make it his way and courſe wherein he walketh: So it is not every particular act of righteouſneſs, that will beſpeak the perſon performing it a righteous perſon; except holineſs be the high way where in he walketh, and he take it along with him into all conditions, and companies, into all his concernments and undertakings, Pſal. 106. 3. Bleſſed are they that keep judgment, and he that doth righteouſneſs, at all times. And Enoch had this teſtimony, that he pleaſed God: For he walked with God, three hundred years, i. e. He was in the fear of the Lord all his life time, Heb. 11.5. Gen. 5.22.
3. It muſt be a ſpecial, or ſingular converſation, ſuch as is differenced from that of the generality of people. If you walk as they do, you will prove your ſelves to be ſuch as they are. How ſhall it appear that you are a peculiar people, unleſs your demeanour be anſwerable, i.e. a peculiar demeanour? It is upon this condition, that God doth accept of you as his, and maketh over himſelf unto you, That you do not walk as others walk, a Cor. 6.17, 18. Wherefore come out from amongſt them, and be ye ſeparate, ſaith the Lord, and touch not the unclean thing, and I will receive you. And I will be a father to you, and ye ſhall be my ſons and daughters, ſaith the Lord Almighty.
That is the ſecond argument, for demonſtration of the doctrine.
3. A third reaſon that may be preſſed againſt following a multitude in evil, is taken, from the duties that are incumbent on us in relation unto them, when they ſin againſt the Lord, and do that which is diſpleaſing in his ſight. There are ſuch duties required at our hands, as are not only inconſiſtent with confederating with them, and walking after their example, but diametrally oppoſite, and contrary thereunto, as light is to darkneſs. I might inſiſt upon many, but ſhall content my ſelf to inſtance in theſe four only.
1. It is our duty to pity them, and mourn over them, and to take up a lamentation on their account: To make it the grief of our ſpirits, to ſee the name of God diſhonoured, and his ſtatutes contemned, and the bloud of the Lord jeſus deſpiſed, and poor ſouls running headlong to deſtruction. This hath been the carriage of the Saints of God, in times of corruption and wickedneſs, Pſal. 119.136. Rivers of waters run down mine eyes: becauſe they keep not thy law. As David was humbled for his own tranſgreſſions, ſo it was an heart-breaking to him, to ſee others tranſgreſs. And ſee how the prophet Jeremy was affected with the ſin and miſery of the diſobedient, Jer. 13.17. But if not will not hear it, my ſoul ſhall weep in ſecret places, for your pride; and mine eye ſhall weep ſore, and run down with tears, becauſe the Lords flock is carried away captive. Now theſe compaſſionate workings, and godly ſorrow, are a frame of ſpirit, at a great diſtance from complyance with the ungodly. And this is one particular that will render us conformable unto our Lord and maſter: As he loved his own unto the end, with an inſuperable, everlaſting, and unparallell'd love; ſo his bowels were moved with pity and compaſſion towards his very enemies, that ſet againſt him, becauſe of their folly and the wretched eſtate into which they had plunged themſelves, Luk. 19.41, 42. And when he was come near, he beheld the City, and wept over it, ſaying, if thou hadſt known, even thou, at leaſt in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. Mark the ſpeech of Chriſt here, how it is made up of a kind of abrupt expreſſions, as proceeding from a ſpirit full of affection and tenderneſs, and ſeeking as it were, to eaſe it ſelf in a paſſionate lamentation. If thou hadſt known, q.d. Alas poor Jeruſalem! thy deſolation is approaching, becauſe thou hadſt not known the things that belong unto thy peace. Well had it been for thee, if thou hadſt but known them! Would to God thou hadſt been ſo wiſe, as to have taken them into thy knowledg and conſideration; that ſo thy calamities might have been averted and prevented! O what a grief is it to my heart, that thou boſt not known them! So that here is our duty, if God hath caſt our lot amongſt many wicked, that commit abominations in his ſight, we ſhould be ſo far from joyning in a combination with them, that it ſhould ſtir up an holy mourning in our ſouls, to ſee them trampling upon the word of God, and lightly eſteeming the rock of our ſalvation. And theſe are the perſons whom, in times of publick judgments, the Lord is pleaſed to ſet a mark upon; namely, ſuch as do not only cry out of their own ſins, but are filled with ſorrow for the abominations of the multitude. See it in Ezekiels viſion, Ezek. 9.4. And the Lord ſaid unto him, Go thorow the midſt of the City, thorow the midſt of Jeruſalem, and ſet a mark upon the foreheads of the men that ſigh, and that cry for all the abominations that be done in the midſt thereof. Set a mark upon them, i. e. a mark of ſpecial and gracious obſervation, here are the people that are beloved of the Lord, unto ſuch as theſe he will have reſpect: and ſecondly a mark for ſure deliverance and preſervation; when others fall at their right hand and at their left, the evil determined ſhall not come near unto them, as it is, v. 6. Come not near any man upon whom is the mark. You know the Angel could do nothing as to the overthrowing of Sodom, till Lot was ſecured. What was he above other men? See, 2 Pet. 2.7, 8. And he delivered juſt Lot, vexed with the filthy converſation of the wicked: For that righteous man dwelling amongſt them, in ſeeing and hearing, vexed his righteous ſoul, from day to day, with their unlawful deeds.
2. When others ſin, it is our duty to reprove them, as we have occaſion, and opportunity: and that plainly and faithfully, with chriſtian prudence and diſcretion. And this is utterly inconſiſtent with following their example *Turpe eſt doctori cum culpa redarguit ipſum.For thou art altogether inexcuſable, O man, whoſoever thou art, that judgeſt them that do evil, and doeſt the ſame: for wherein thou judgeſt another, thou condemneſt thy ſelf. He that would do good by reproving another, muſt be ſure to look warily to himſelf; that he be not involved in the ſame guilt: leſt his words recoyle into his own face, and be retorted unto his own ſhame and confuſion. That is an excellent ſaying of the vulgar latine, and the original text, will well bear the tranſlation, *foreignProv. 18.17. Juſtus primus eſt accuſator ſui: venit amicus ejus, & inveſtigabit eum. A juſt man before he meddle in the reproof of others, will diligently ſearch his own Soul, and ſee to the cleanſing and reforming of his wayes. So that the duty of reproving the ungodly, doth ſuppoſe we ought to keep free from the taint of their ungodlineſs. This is the Apoſtle Paul's way of argumentation, Eph. 5.11. Have no fellowſhip with the unfruitful works of darkneſs, but rather reprove them.
3. Our duty in relation unto ſinners is, what in us lieth, to convert them and win them over to the truth: To endeavour that of ignorant, they may become verſt in the wayes of God; and of wicked and ſinful, they may become ſerious and holy; and of enemies of religion, they may be ſure friends and aſſertours of it. And this is far from imitation of them: For if you comply with them in ſin, that will harden them exceedingly, and make them more bold and venturous, and obſtinate in their evil wayes. They will argue after this ſort, well may we take this courſe, for ſuch profeſſours of religion joyn with us, and ſuch as are accounted godly are men of our confederacy. It is charged upon the prophets of Jeruſalem, that they committed adultery, and walked in lies, and ſtrengthened the hands of evil doers, that none did return from his wickedneſs, Jer. 23.14. How did they ſtrengthen their hands? Not only by their corrupt doctrine, and flattering ſermons; but alſo by their wicked lives, and converſations. That did miniſter an argument to the evil doers, whereby to maintain their preſumptuous hopes of ſalvation; and from whence to take incouragement not to repent of their abominations. This compliance with ſinners, inſtead of helping to convert them, doth lay a ſtumbling block in their way. And indeed there is ſcarcely a greater obſtacle in the way of the converſion of the wicked, than the ſinful complyance of carnal profeſſours.
4. It is expreſſely required as our duty, in relation to ſinners, to withdraw from them, that they may be aſhamed, Prov. 1.15. My ſon walk not thou in the way with them, refrain thy feet from their path. So Prov. 9.6. Forſake the fooliſh and live; and go in the way of underſtanding, 2 Theſ. 3.14. And if any man obey not our word by this Epiſtle, note that man, and have no company with him, that he may be aſhamed. And were this duty but ſtrictly and conſcientiouſly practiſed by the body of profeſſours of religion, to withdraw from ſuch as walk diſorderly, who knoweth what good effects it might produce unto their conviction, humiliation, and ſalvation? A remarkable inſtance we have in the Eccleſiaſtical hiſtories. When Simeon a Biſhop in Perſia was led to priſon for refuſing to communicate in their idolatrous worſhip; As he was going, there was ſitting at the gate of the Kings Court an old Eunuch that had been the Kings Tutour; called Uſtazares, once a Chriſtian, but now fallen from his profeſſion: who ſeeing Simeon led by, roſe up and did him reverence: On the contrary Simeon would not ſhew him any reſpect, but turned away from him with indignation, and rebuked him for revolting from the truth. And what effect had it upon the Eunuchs ſpirit? Why, immediately Uſthazares burſt forth into weeping, and laid aſide his rich apparel, and ſitting at the Court gate, he cried out, Wo is me, with what face ſhall I hereafter look upon God, ſeeing Simeon diſdaineth to behold me? and preſently he renounced his idolatry, repented of his former inconſtancy, and died a martyr for the faith.
That's the third argument to ſtrengthen the doctrine.
4. The laſt reaſon, which I ſhall mention, to diſſuade from following a multitude in ſin, ſhall be taken from the danger that will ariſe by ſo doing. If you ſin with them, you muſt expect to be plagued as they are. If you will eat of their dainties you muſt alſo drink of their cup, i. e. the cup of the Lords indignation, which he hath in ſtore to put into their hands. There is no way in the world to avoid the fury of God, that is to be poured forth upon the wicked, but by withdrawing from them, and not daring to tread in their ſteps. For the Lord, in the execution of judgment, is no reſpecter of perſons: He dealeth impartially and alike with all ſorts and conditions. He will not ſpare profeſſours, becauſe of their profeſſion, when he cometh to puniſh the inhabitants of the earth: But if their actions be alike, they ſhall receive the like portion alſo. See what the Lord ſaith to Judah, becauſe they turned aſide unto idolatry after Iſraels example, Ezek. 23.31. Thou haſt walked in the way of thy ſiſter, therefore I will give her cup into thine hand. Nay let me tell you, that profeſs religion, and yet follow the multitude in evil; you ſhall receive the greater condemnation: You will not only be chargeable with your own perſonal ſins and impenitence; but with the ſins of others, that were induced to follow them by your example; and with the impenitence of others, wherein they perſiſted through your incouragement. So that if you would be free from a moſt certain and ſore deſtruction; do not ſay a confederacy with the multitude in ſin. Some indeed underſtand that place, Rev. 18.4. of a local ſeparation; but I think it is rather meant of a ſpiritual ſeparation from Antichriſtian pollutions: However, if that be included, this is not excluded: with which text I ſhall ſhut up this head, Rev. 18.4. And I heard another voice from heaven, ſaying, Come out of her my people that ye be not partaker of her ſins, and that ye receive not of her plagues.