thing Isa 64. 6. Jam. 5. 2. When we are most without Guile there is a mixture of Guile so that the holiest oâ— men have dreaded and deprecated a rigorous Law procedure with them as knowing that they could not stand it Psal 130. 3. 143. 2. It is an act of Gods rich Grace to accept of the best and most sincere duties that we do and if there were nâ— a Christ in whom they are accepted it would not beâ— there is a pardon that must be continued and applyed to them else we had no hope the Defilement of the Holy things of Gods Israel must be expiated 7 That the Righteousness of Christ doth alone answer this This doth and none else can this is the Righteousness of God viz. of Gods providingâ— and of him who was God it was perfect in 〈◊〉 self it answered all the Laws demands it complied with both the Sanctions of it it gave the Justice of God the greatest satisfaction that could be he did all that the Law required and suffered all which that threatned in case of sin it was such a righteousness as no other but the Son of God in our nature could offer and hence our pardon can be influenced by no other but this nor can the matter of our Justification be any thing else because nothing else can stand for us 8. That the Commendation and Reward which Christ will give to the Holiness of his people at the Great Day belongs not to their Justification but their Glorification There will be such a thing Math. 25. 34. c. But all this is done after their Justification and when they are in a state of Grace and Favour and under the priviledges and promises of the New Covenant Now in that New Covenant although there be no worthiness in us and all our duties are but our duty and we Unprofitable Luk. 17. 10. Yet our Father who by his Spirit worketh our works in us and giveth us the Grace to Live without Guile and to Serve him in uprightness of Heart accepts of his own works in us gives us the Commendation of them and bestows a reward upon us to let us know that our labour hath not been in vain yet it is not a reward of Debt â—ut of Grace Hence that observable difference Rom. 6. 23. The wages of Sin is Death but the gift of God is Eternal Life through Jesus Christ our Lord But this and such like Scriptures are abusively applyed to our Justification for that proceeds according to the Rule set down by God in his Law being answered by a Surety for us whereas Glorification is another thing and is bestowed on such as were before Pardoned and Sanctified and made meet for the inheritance Rom. 8. 30. 3. What evidence our being without Guile giveth 〈◊〉 confirm us in the belief and knowledge of our being â—ardoned or Justifyed A. That Justification and Sanctification are â—ynt benefits flowing from Effectual Vocation hath been already observed Hence that which gives evidence to our calling will do so to all the fruits that derive from it for Christ and his benefits go together and in our calling the Covenant is made between him and us and we are united to him and he becometh ours and 〈◊〉 Justification Adoption c. are ours Now one way to know our calling is by the things that accompany Salvation Heb. 6. 9. i. e. By the fruits iâ— us that infallibly follow upon true Conversionâ— and those fruits that are evidential are specially to be sought for in Sanctification For though Justification and Adoption are benefits bestowed immediately upon Vocation yet being Relativeâ— they are not self evidential but must be proved by something that is inherent in us It is true in Justification we are at Peace with God Rom. 5. 〈◊〉 And thence flows peace in our own Conscienceâ— but there is a false peace that some please themselves withal and we must therefore seek 〈◊〉 that which will witness ours to be true for which we must look further And in our Adoption 〈◊〉 Receive the Spirit of Adoption enabling us to call God Father Rom. 8. 15. But yet there are those who pretend to this and are indeed of their Father tâ— Devil Joh. 8. 43 44. We must therefore enquiâ— whether it be indeed the Spirit of God that beâ—eth witness in us and for this also we must 〈◊〉 something in us to evidence it and where should we seek for this but in our Sanctification For 〈◊〉 for our Glorification that is a resultancy from thâ— three former and we must by them be establishâ— in a firm belief and comfortable expectation of it and if the proof of the two former must be by our Sanctification the clearing up of this must be so too Heb. 12. 14. Holiness without which no man shall see God As therefore the best way to make it appear to the charitable perswasion of others that we are in a good and safe state is by an Holy Conversation and without Guile so the Apostle argues 1 Thes 1. 4 5. 2 Thes 1. 3. So it is a necessary Medium by which we may know our selves to be so to be able to find in our selves such things as evidence that we are really such as we seem to be The Evidence then of our Pardoned State from our being without Guile ariseth from the inseparable connexion there is between these two and hence it amounts to an infallible Demonstration So that if the premises be true the conclusion must needs follow Now the Connexion in the first Proposition is the strongest that can be form it which way we will and it â—bides true and reciprocally so Now the ground of the certainty of this Connexion will be made clear in the following Conclusions 1. All those and none but those that are Converted are forgiven Conversion is the first saving gift that God bestows on any of the Children of men this is the primary design of the Gospel Dispensations Acts 26. 18. When God comes to pursue his Eternal Purpose to any one he then Converts him Jer. 31. 3. In which Conversion â—e gives men Faith and Repentance and then a Pardon Acts 5. 31. It is in Conversion that a quickning principle is put into men and before that they are Dead Eph. 2. 1. Dead legally and dead spiritually but as soon as that comes in they are now Alive to God unto which life this pardon doth appertain and as this priviledge is entailed on Conversion so it is restrained to it and no impenitent Sinners partake in it they are in a state of Condemnation Mat. 18. 3. Joh. 3. 36. 2. In this Conversion in and with which forgiveness is applied there is wrought an universal Change in the man When God Converts a Sinner by turning him from his sin to himself he doth it not by force or violent constraint but causeth him to be spontaneous in it Psal 110. 〈◊〉 Now the will of the natural man is in it self violently and unperswadably
these are inâ—â—â—gated by reason and election How-often therefore are men called upon to Consider Psal 119 59. 39. 3. Isa 1. 3. 3. That which renders this Service pleasing to Gâ—â— is when it is done with cordial love to him and â—â—wayes Though God requireth an outward service and the neglect of it discovers our disobedience to him for if our heart were right it would prompt us to our duty yet this alone will not satisfy him as he knows the heart so he requires it Prov. â—â— 26. Outward services that proceed not from 〈◊〉 principle are Hypocritical hence that complaint Psal 78. 37. Ezek. 33. 31. Now obedience is therefore called love Gal. 5. 6. 2 Tim. 1. 13. Hence loving God and keeping of his Commandments 〈◊〉 an infeparable connexion Exod. 20. 6. And indeeâ— love is the closing Affection which carrieth us 〈◊〉 our object and uniteth us with it it saith that 〈◊〉 conceive an infinite amiableness and desirableâ—â—â— in him and his service and therefore we serve 〈◊〉 with delight 4. That men may be driven to this external serâ—â— by a principle of fear There is a two fold 〈◊〉 mentioned in the word of God one proceeds 〈◊〉 the Spirit of Adoption the other from a spirit of â—â—dage the former of these is a filial fear and â—â—â—perly belongs to the Children of God and is essential to new obedience that all Religion frequently called by it and it is proper to that 〈◊〉 we owe to God in as much as he is infinitely love us and the genuine love of an inferiour to superiour involves a fear in it viz. a reverential respect which makes us keep our distance and to be very cautious of doing ought that may displease thus Jacob called God the fear of his father 〈◊〉 Gen. 31. 53. The other fear ariseth from a â—â—â—vile Spirit under which all men in their natural 〈◊〉 are in bondage and though the Children of men do generally suppress it yet God when he â—â—â—aseth toucheth the Conscience and awakens it and then terrours sieze it and the man is horribly 〈◊〉 of the wrath of God And because in this â—â—â—viction he is made to know that his sins have â—â—â—sed him to this wrath and assured him that 〈◊〉 live in them they will bring him to destructiâ—â— it rouseth him up and sets him on doing duty and abstaining from sin but he doth not do this because he loveth obedience and hateth sin but â—â—â—â—use his Conscience terrifieth him he dareth â—â— no otherwise and how many such instances are 〈◊〉 Scripture Hence that remark Psal 78. 34. 5. That Unregenerate and carnal Professors have 〈◊〉 of this love in them and are therefore acted by 〈◊〉 fear To love God and to make a free choise 〈◊〉 his service is a fruit of special saving Grace 〈◊〉 found in none but the Regenerate There is a 〈◊〉 love which men are sometimes for a fit stiâ—â—â—ated by viz. When God hath remarkably devered them from some great trouble they are for while affected with it and very zealous but it is soon over and they grow cold or they Idoliâ—â— the mercy and forget the author but this fear â—â— the root of the carnal mans Obedience Isa 33 â—â— Most Hypocrites have an â—wakened Conscience and a legal spirit attending it which drives theâ— to duty as a drudgery and keeps them to it as â—â— severe master Conscience tells the man there â—â— hell and damnation or there are terrible Juâ—â—â—ments c. and thus like a dog he dares not 〈◊〉 upon the thing that he would â—ain be at lest â—â— should be beaten for it And indeed by this 〈◊〉 God holds the command of mens Consciences and by it he in a great measure governeth the world and restrains the unruly lusts of men from breâ—â—ing forth into that height of exorbitancy which otherwise they would soon rush into iâ— left withâ—â—â— any bridle upon them whose heart is set in them to â—â— evil and would carry them to the height that the greatest monsters of men ever arrived at 6. That there is a mixture of these in Gods 〈◊〉 Children and their love is not always so powerful 〈◊〉 so they are sometimes exposed to this fear What â—â— remarked in 1 Joh. 4 18. is not accomplished â—â— this life perfect love casteth out fear The 〈◊〉 have sinful corruption remaining in them thâ—â— sometimes so prevalent that it suppresseth the â—â—gorous exercise of Grace and they are led captive â—â— the law in their members and as God makes use â—â— the Spirit of bondage in the Conversion of his â—â—lect so sometimes he awakens it in believers whâ—â— they grow remiss in their obedience for thougâ— they do not receive it again yet it not being whoâ—â— taken away it is sometimes roused in them They â—â—ve a rooted love of God but the exercise is â—â—â—ped by sinful temptations and God terrifies â—â—em and makes his judgments to amaze them Psal 119 120. Job 31 23. How often doth David â—â—â—â—lain of terrours that affright him of arroâ—◠〈◊〉 stick in him and drink up his spirits But there â—â—â—â—â—erence between that in the Children of God 〈◊〉 in unregenerate men in these they proceed â—â— further rise no higher whereas in those they 〈◊〉 to awaken their love again and revive their 〈◊〉 these fears help forward their Repentance 〈◊〉 This fear hath a force in it and will carry men â—â— forther than it drives them There is a vast disâ—â—nce between the motives that arise from this 〈◊〉 and those that proceed from love There is â—â—eet attractive in love because it naturally craâ—â—â— union with its object which carrieth it forth 〈◊〉 great spontaneity Love would always be 〈◊〉 and please it s beloved Whereas there is more of compulsion in fear though it also works 〈◊〉 the man and puts him on a choise yet it is not â—â—â—olute but hypothetical In a word love seeth an â—â—â—â—ableness a desirableness in the Service of God 〈◊〉 it is in it self good and pleasant and preferaâ—â—â—â— Psal 19. 10. Whereas fear alone doth not take â—â—ay that natural aversness that is in us to obeâ—â—â—nce it alters not our false principles but we still 〈◊〉 good evil only it makes us apprehend the danâ—â—â— arising from the threatning which we count â—â—reasonable but because we cannot otherwise avoid the threatned misery we chuse rather to abstain from such sins and practice such duties thaâ— suffer what is denounced Hence it is an unâ—â—â—ling willingness that is produced our obediencâ—â—â— like the service of a slave who must do what he â—â— bidden but it is a burden to him Mal. 1. 13. 8. That severe providences are used by God to quicâ—â—â—â—â— this fear in men As the promises are of use to â—â—cite love so the threatnings to stir up fear 〈◊〉 the hardness of mens hearts maketh them to â—â—â—pise threatnings God therefore executeth thâ—◠〈◊〉 so to make men afraid Now to these belong 〈◊〉 awful judgments which men in this life are exâ—â—â—â—â—ed to
that the Sâ— that sins shall dy and you stand under this verâ— relation to it You are bound over to suffâ— death not Temporal only but Eternal too anâ— this obligation is so strong that you cannot breaâ— it and is not this Guilt 2. This is a fearful burden whether you aâ—prehend it to be so or no it is so in it self anâ— will be sooner or later experienced so to be 〈◊〉 you Who can tell the weight of all these fearâ— Curses which God hath in his righteous Law dâ—clared against those that are under the Guilt 〈◊〉 Sin ask those that have felt it under the Tâ—rors of an awakened Conscience and they wâ— tell you that if all the mountains in the Woâ— had lain upon them it could not have been moâ— heavy It contains in it the Wrath of that Gâ— before whom the Devils tremble whose Hand 〈◊〉 Omnipotent a frown of whose Countenance 〈◊〉 able to dissolve the Creation whose Rebuke 〈◊〉 blast the Creature at once Psal 31. 11. 3. If therefore this Guilt abide on you it 〈◊〉 sink you into perdition It will be your unavoâ—able and everlasting ruine the fire of the Wraâ— which is kindled by it will if not put out by 〈◊〉 grace burn to the uttermost hell it will neâ— leave till it hath crushed you down into the bâ—tomless pit however you may seem to stoutâ— out for the present you will certainly fall befo◠〈◊〉 and a fearful fall it will give you It will be 〈◊〉 dreadful thing to go out of the World under â—e Guilt of all that Sin which you are to be â—arged withal and when you come to look â—er into Eternity as ere long you will and feel 〈◊〉 your Sins lying on you you would give ten â—ousand worlds if you had them to dispose of 〈◊〉 be delivered from under the weight of them â—h that you would see and believe it 2. Be advised to go to God for pardon One â—ould think that the consideration of the weight â—f Sin lying upon them were enough to put â—nners on asking earnestly how they may get it â—moved now be directed to ask it of God â—d wait on him for it And to move you hereâ— Consider 1. There is no other way to be discharged of â—is burden It is only by a pardon that it can â—e done and if you think of any other course â—ou deceive your selves As long as the Senâ—nce is out against you dooming you to dy and â—e Justice of God stands engaged to the Executiâ—n of it your sins do and will ly upon you It 〈◊〉 not all your legal repentances reformations â—bstinences from the acts of sin that will turn to â—ny account you are condemned still except the â—udgment be revoked and what quiet or comâ—ort can you enjoy as long as it is so surely Sin â—ust ly heavy while you are in this condition 2. There is forgiveness with him This is the â—nly relief against an accusing and condemning Conscience Psal 130. 3 4. How this comes to be and how wonderfully he hath laid in for it will be hereafter considered but he hath a stock of forgiveness he can be just and justify Rom. 3. 26. he can abundantly pardon Isa 55. 7. and hâ— alone can do it there is none else in the worâ— that can give you a pardon but he if he dâ— not forgive you if all the men and Angels in thâ— world should do it it would signify nothing 〈◊〉 all 3. He makes the offer of a pardon to you 〈◊〉 doth not only wait to see if you will come anâ— ask it of him but he sends to you a Message â—bout it he hath commanded that you should 〈◊〉 told about it and pleaded with to accept of 〈◊〉 he hath sent an Embassy to you by his Servanâ— who are to entreat you to entertain it 2 Cor. 〈◊〉 20. and he is all this day of his patience waâ—ing to see whether you will embrace it or nâ— and why will ye'dy why will you not seek 〈◊〉 have your burden thus taken off but rather châ— to bear it though it will overwhelm you 〈◊〉 endless Destruction USE II. Let it be for Examination Tâ— we by this whether the burden of our Sins 〈◊〉 indeed removed off from us It is a very desiraâ— thing to be known and there is a Rule 〈◊〉 judgment about it be perswaded to be soleâ— in it Hence consider 1. There are those that are mistaken thâ— find ease upon their spirits and they have 〈◊〉 hope that their sins are discharged they woâ— perswade themselves that they have received â—emission of them when there is no such â—hing and there are a great many cheats that Satan and their false hearts do put on them in â—his regard and perswade them to cry peace to â—hemselves when there is no peace You have â—eed then to be very heedful in this respect 2. A mistake on this account is very perilous â—f whiles we please our selves with a dream of â—ardon and peace and quiet our selves in it whiles we are indeed in the gall of bitterness and â—ond of iniquity we loose our opportunity of seekâ—ng it are held fast under our Guilt and live in â—azard every day of dropping into the pit from whence there is no delivery Let us then take diligent heed on this account lest we rue it when â—oo late and for Rules of Trial. 1. Did you ever find Sin to be your great burden I know that the Spirit of God acts diversly â—s to the degrees of terror which he excites â—n the Consciences of those whom he Converts â—ut I am sure that he makes sin our burden in â—rder to his taking of it off from us an evil and a bitter thing Jer. 2. 19. he first lays it on â—n Conviction before he removes it in pardon I speak of those that grow to years of understanding If then you are strangers to this and know not what it means you have reason to think that your Guilt abides on you 2. Have you truly gone to God for forgiveness all other attempts are vain and unprofitable he hath it in his disposal and will not put it out of his own hands Jesus Christ who is God is the dispenser of it and the invitation is to come to him if we would obtain it Havâ— you so done and if you have you have relinquished all other objects of trust and confidenceâ— your former essays are no more pursued but rejected he hath said that he will be sought to 〈◊〉 the house of Israel for this Have you then heaâ—kened to his Call and see that you be not mâ—staken in this it is not every perfunctory prayer will prove it it is not every pretended accepâ—ing of the offered pardon that will amount 〈◊〉 this there is a so coming requisite Hence 3. Have you cast your selves on free grace 〈◊〉 it There is a vast difference between a persoâ— being acquitted upon a payment and upon 〈◊〉 pardon It may be you have
13. 48. 7. Hence the primary end of all the Gospel Ordinâ—â—ces is to help men in this And though eventually they prove a Savour of Life to some and of Death to others yet but for the former they had not been promulgated Though Christ proves a corner stone to some and a stumbling stone to others yet the direct end of his coming into the world was the former 1 Tim. 1. 15. There is a powerful providence in ordering the coming of the Gospel in regard both of times and places and we find not that God suffered it to come any where but where he had some to bring in to Christ it was that they might so come to know God and the way to life Besides the very nature of the Gospel Ordinances and of the work allotted to the Gospel Ministry shew what is the business thereof God tells us what Pastors after his own heart are to do Jer. 3. 15. Paul tells us what his Ministry was for Act. 26. 18. This is it that Christs faithful Servants travail for and if they miss in it they complain that they labour in vain 8. The Spirit of God sets in with these and effectually teacheth all those that are appointed to Salvation If it be asked why one that sits under the outward teachings remains untaught whenas another hears and understands and receives instruction and takes hold on the paths of peace it is not because they labour more with these or they are in themselves more tractable The natural reluctancy in the faculties of men to the things of God is alike in all and was there no more done for teaching this man than the other he would equally dy without instruction it must then be ascribed to the Spirit of God He indeed useth the means because God hath appointed them for this purpose but he comes in seeretly with them opens their blind eyes and causeth them to see the excellent way of life approve it consent to it and make choise of it and he undertakes to keep them in this way Isa 30. 21. Joh. 16. 13. So that on whomsoever the outward means have this efficacy it is an evidence that the blessed Spirit of God hath been there USE I For Information in three particulars 1. Here see Gods great kindness to those whom he favours with the means of Grace It must needs be a great priviledge because the proper design of them is to guide men into the way of life Hereby God opens a door of hope to men for by pointing them to the way and inviting them into it he testifieth his good will to them and the more because all the world do not share in this benefit and they that have it deserve it no more than they that are without it nor doth the Spirit afford his inward teachings but in and with the Gospel dispensations 2 Cor. 4. 3. What thankfulness then doth this call for at our hands whom God hath thus indulged Take heed of undervaluing this precious priviledge lest we provoke God to take it from us David maketh a singular remark on this Psal 147. 19 20. 2. This informs us of the woful misery of those that live without these teachings All worldly advantages crouded together will not compensate this want or make them less than miserable who suffer it We have a sad deseription of such a people Eph 2. 12. The whole race of mankind in their natural state are out of the way of life and running in the path of destruction and without these teachings can never find the way out of that path but must wander in it till they fall into irrecoverable ruine For a people then not to enjoy these priviledges is an argument that they are forsaken of God What compassion then should we shew to such and how earnestly should we pray to God to shew pity to the ignorant World that lies in wickedness and send them his teachings 3. Learn hence the danger of despising these teachings And all those do so who do not seek to learn by them nor hearken to the counsel and directions therein given them who are weary of the Gospel and though God affords them line upon line do yet hold on their course in the way of death and neither care to acquaint themselves with the Rules of life nor to regulate themselves by them And are there not many such who live under the clearest and most convincing Doctrinal teaching herein is their danger great because by so slighting Gods offered kindness they aggravate their Guilt and will come under the Condemnation of those Luk. 12. 47. What fearful woes doth Christ denounce against such Matt. 11. 20. c. Let these be advised to fear and tremble USE II. For Trial by this we may understand whether we rightly improve these Teachings We enjoy great plenty of Gospel teaching and God expects an answerable improvement which if we neglect we shall have a bad account to make another day Now we then only profitably improve them when we use them to the design that God appointed them for viz. When they help us into and guide us in our way If then sinners be not Converted under and by them and if they do not help the Children of God forward in their Obedience they certainly lose the proper end of them It will be but a vain brag that we have a respect for the Ordinances delight in waiting on them are constant in coming to the house of God and have made a good proficiency in literal knowledge if this be all we shall be inexcusable Let us then ask our own Souls solemnly say I go frequently to the house of God I attend on the means in season and out of season I gain knowledge and can discourse much on the points of Religion but how far hath all this advanced me in the way I ought to go in What sins are mortifyed by the word What acquaintance do I get with God how much nearer doth every Ordinance set me to eternal life Such reflections well resolved will be instructive to us and help us to make a right judgment of our selves USE III. For Exhortation Let us close in with this design and endeavour the promoving of it To move us Consider 1. This is the only way to give God his due acknowledgment for his kindness in affording us these Teachings All other talks of our being obliged signify nothing we are never righly thankful for a benefit but when we use it carefully for the end of its being bestowed on us Our teachableness under the means is the evidence that we prize them this is life thankfulness and that only pleaseth God 2. Thus alone will these means be profitable for us A thing is no further beneficial than as the end of it is advanced now it is eternal life we are all concerned for and there is but one way to it and these means are for our help in this way and only when they so help us do they profit
us 3. If therefore we neglect this we shall one day repent that ever we were under them How proud soever men may be of the mountain of the Lord yet when reckoning day comes and they shall then be charged that they sat all their lives under Gospel teaching but took never a step in this way it will be a sad item and none more terrible For Direction 1. Frequent the means constantly They that never come at the Ordinances cannot expect to be taught by them we must wait c. Prov 8. 35. We must answer for the Ordinances we ought to have attended as well as those we did 2. Attend diligently Many place their Religion in a constant going to the means but they that would profit by must give a listning ear to them else they will no more than those that tarry away we must hearken diligently Isa 55. 3. 3. Look to God for his Spirit to guide you by them if you confide in your own ability and rely on your own endeavours you will make no true proficiency nor take one step in the way The Spirits teachings are the only profitable Teachings 1 Cor. 3. 6. 4. Improve them by his help to be more acquainted with every step of your way They are to advance our knowledge in order to practice use them then for this there is a growth in knowledge necessary for our growing in Grace 2 Pet. 3. 18. 5. Receive the quicknings which he offords you in them to help you forward in your way This also belongs to teaching All the arguments used in the means must first influence our understandings in order to the exciting us Let us receive and improve them to make us more vigorous in running the way of Gods Commandments so shall we advance the end of them and our happiness therein VERSE 9. Be ye not as the horse and mule which have no understanding whose mouth must be held in with bit and bridle lest they come near unto thee IN these words the Psalmist cautions us to beware how we receive the teachings offered us or we may look upon them to be the teaching it self so that having offered it he now applies it by way of caution the thing he adviseth to is the ready way to experimental teaching the advice given is a dehortation including the contrary affirmative in it The sin he cautions against is Contumacy or Unteachableness under the means and the duty insinuated is Mansuetude or a pliableness of spirit rendring us ready to receive instruction and correction with humble submission He illustrates it by a similitude taken from the Horse and Mule as the words give a description of the contumacious frame so they include the most pungent arguments against it 1. He insinuates that it renders us more like Beasts than men we act more like Horses and Mules then rational Creatures 2. He gives a reason of this unteachableness and indocility it is want of understanding because they are bruits and have not the use of reason The word Understanding signifies consideration in the mind and a right judgment made upon it 3. He intimates what severe Courses this puts God upon using with us he treats us as men do unruly beasts with a bit and bridle we must be curbed in 4. He gives a reason of using this severity lest they come near unto thee So our Translation and there being an Ellipsis in the words the sense is more difficult the sense of our Translation is lest they run upon you and mischief you but that is not the proper use of a bit and bridle which are to govern them and make them do Service and without them they will keep far enough from you The true English of the Hebrew is they will by no means come near thee Bal signifies Nequaquam so the Seventy render it and the vulgar Latin He will not come near i. e. to do any Service unless compelled with a bit and a bridle so our N. E. Meeter renders it Hence Contumacy to be avoided if we would have true peace DOCTRINE I. THey that would enjoy the peace and comfort of Blessedness must beware of Contumacy under the means that God is using with them and be very tractable under them The Psalmist is here advising how we may come by that blessedness that flows from a sense of pardon and experience of the comfort of it in an hour of Temptation two things may here come under consideration 1. What is that Contumacy under the means used by God which we are carefully to avoid A. We may here first observe something about the means themselves from whence we may the better judge of it Now the means are the courses that God takes to convince men of sin and bring them to Repentance in order to their being pardoned and having the comfort of it and there are two sorts of men to whom God thus applieth himself viz. Unregenerate Sinners in order to their Conversion and the Regenerate when fallen into such sins as make a breach between God and them and the courses that God takes are either in his Ordinances or Providences In his Ordinances he sends Messages to them to shew them their sins to convince them thereof to reprove them to discover their danger and to call them to Repentance In his Pâ—â—â—â—dences especially when the other do fail of the â—â—â—red Efficacy by some sore afflictions that he brings on them as a proper chastisement of their folly Now men do shew their Contumacy when their corruptions do so withstand the means as they remain impenitent under them and this may be the case as of Sinners so of fallen Saints for a season and is fitly exprest by the carriage of the Horse and Mulâ— to them that would break them and is discovered by these things 1. When they cannot bear the means that are used with them but are enraged at them If God sends his Servants and they rebuke them and give them serious warning they fly out upon them as if they had offered them the greatest affront thus they dealt by Jeremiah Jer. 26. 11. Thus did Asa by the Prophet 2 Chron. 16. 10. One that is tractable will take a reproof for a kindness Psal 141. 5. And submits to it 2 Sam. 12. 10. 11. Again if God lays them under affliction they murmur at his Providence and fly in his face thus Israel did in the Wilderness they behave themselves as a bullock unaccustomed to the yoke Jer. 31. 18. Whereas the other stoops and lies down quietly Lam. 3. 28. 29 30. 2. When they resolutely reject counsel They will not receive instruction as God complains of them Zaph 3. 7. Their pride makes them think themselves too good to be advised and they scornfully cast it off sometimes in express terms as they Jer. 44. 16 17. And oftner by contemptuous carriages they stopt their ears and wilfully resuse to return Jer. 8. 5. Psal 58. â—â— Mat. 23. 37. Whereas a tractable spirit readily receives
6. It is indeed consistent with much frailty and folly remaining in the man and too often discovering it self in his actions and sometimes grosly too as is exemplified in the best that have been honoured with the title of Righteous but it hath these things mainly in it 1. A spiritual discerning of the excellency of the ways of God The Image of God is renewed in knowledge Col. 3. 10. The understanding hath not only a literal notion of Truths but a gracious Illumination by which it seeth the beauty of these things for this David prayed Psal 119. 18. And he had it and by vertue of it was able to put such worthy encomiums on the law of God Psal 19 7 c. For this the Apostle prays in their behalf Eph. 3. 17. c. And this discerning is the foundation of that which follows for a perverted mind and a corrupt heart are inseparable 2. A cordial love to those ways The reason why men do not love Holiness is because they do no◠apprehend the excellency of it but when the love of God is shed abroad in the heart the light and heat of it warms the soul and the man is now ravished with it it draws the Affections to it and he delights in it his love to it is more than he can express Psal 119. 97. This makes a day in Gods House better than a thousand Psal 84. 10. 3. An absolute choise of those ways for their own sake This is Uprightness in the will he is not drawn to compliance by force but by love hence he chuseth them Psal 119. 30 173. And that not for carnal interests but because he esteems them better than every other thing he chuseth them not for a present turn nor on condition that he may with them enjoy prosperity in this world but now and for ever let what changes will come and let it cost him never so much Psal 119. 111. 4. A most earnest endeavour to conform our life to them The ways of God are given us to walk in we chuse them not to talk of but for our practice hence an upright heart studieth more to know practice them every day they are the men of his counsel Psal 119. 24. For this end he lays them up in his heart that they may preserve him from sin 〈◊〉 11. He walks in the light of them and regulates his whole conversation thereby verse 105. Nor doth he willingly divert from them 5. An hearty bewailing of our short coming The best of us in many things offend and in every thing are defective there is nothing we do but God might justly make exceptions against it Psal 143. 〈◊〉 But herein we testify our uprightness in that it makes us go mourning every day we cry out by reason of it as he Rom. 7. It makes us ashamed of our selves and we go to God with humble seeking pardon and acceptance in Jesus Christ Our Godly Sorrow is a witness that it is no more we but sin in us Rom. 7. 21. 6. An insatiable pursuit after the perfection that is before us The sense of our imperfection puts us upon greater diligence in reaching forward We do not sit down contented and say it is our infirmity and we must bear it but we have that perfection in our eye which consists in the compleatness of Holiness and total abolition of all sin we endeavour therefore to grow in grace by all the means of growth and rest not in attainments but are still reaching till we come to that perfection which they enjoy who are now in glory Psal 3. 13 14 15. 2. Wherein this appears to be an inseparable concomitant of the Righteousness of Justification A. This truth will appear by the following Conclusions 1. The Righteousness by which we are denominated Righteous is a benefit which we receive from Christ It is not any thing inherent in us but something that God graciously reckons to us and it must have a foundation which can be no other than his Righteousness made ours by Gods accepting it of him on our account So that if he had not been Righteous we could not be so reckoned on his account we are accepted in him Eph. 1. 6. It is one of his benefits and to be acknowledged to derive to us from him but for which we had stood condemned as unrighteous for so the Law will find the best of us if tried on account of the best that we do 2 We receive Christ himself in order to our receiving of any of his benefits There is an order in which God communicates his favours to us it is the person of Christ that is proposed whom we are to receive in the New Covenant he espouseth us to himself Hos 2. 19. We must be in him if we partake in any thing of his Phil. 3. 9. If his person please as not and we cannot comply with this Relation in which we are to receive him in all his Offices we can have nothing to do with nor make any just claim to those priviledges that go with him if we be none of Christ's nothing of his is ours 3 Christ and all his benefits go together Christ is not divided if he be any thing to us he is all to us 1 Cor. 1. 30. We receive whole Christ and we receive him to all the ends for which he was appointed a Saviour When God gives him he gives all things with him Rom. 8 32 Now Sanctification is one of the benefits which Christ hath procured for us 1 Cor 1. 30. When therefore he gives us his Righteousness for Justification he gives also his Spirit for Sanctification and the effect of that is this Uprightness All his Graces are parts of his benefits which he applies to his Redeemed 4 That Faith by which we receive these benefits is a Grace of the Spirit in us As God gives Christ to us so we are to receive him in order to his being ours Now the hand by which this is done is faith Now there must be faith in order to its exerting this act of receiving there must therefore be a preceding work of the Spirit in putting it into us for it is the gift of God Eph 2. 8 9 And faith it self is one of the fruits or Graces of the Spirit Gal. 5 22. 5. Hence it supposeth the body of Graces infused into us which is the principle of this Uprightness An upright heart is an heart made right for none of us have it by nature and for the making of it so there are required all the Graces of Sanctification which are not put into us successively but at once they are all together called the new man Eph. 4. 24. And every grace is a several member of it and the whole is called a new creature 2 Cor. 5. 17. These graces have their degrees and progress 2 Pet. 3. 18. But their being and integrity is at once and is the proper effect of Regeneration 6. One main design of
solitude into vain company endeavour to drink and talk and sing down all their sorrows and rest not till they get their spirits up again and are as jocund as ever how many have so long driven this trade till they have gotten their consciences seared and their hearts too hard to receive more such impressions Now to fasten this reproof let me offer these things 1. You are not the owners of this priviledge Sorrow and not joy is your inheritance if you have no peace I am sure you have no true joy and so it is Isa 57 ult Joy belongs to the Righteous and you usurp that which is none of yours 2. You are incapable of this duty It is your Sin that you are so but no ungodly man can perform any Gospel duty You have the Affection of joy in you but not the grace to sanctifie it so as to be able to use it aright you are Strangers cannot intermeddle with the joy of the Saints 3 You have enough to think of to swallow up all your present joy in sorrow Whatever matter of gladness you meet in the common Providence of God all this while it is certain that you are Gods enemies cursed Sinners heirs of destruction under a sentence of death and may expect every moment when it shall be executed upon you and post you down to the blackness of darkness for ever did you know this could you be so frolick if God but touch Conscience you shall have all dashed at once terrour will drink up your spirits make you a Magor missabib 4. This joy of yours will if you take not heed prevent you of ever reaching the true joy If your mirth holds and be not interrupted you will never come to the fullness of joy in Gods presence You must mourn and that bitterly if ever you come to the joy of the Lord. There must always be a seed time of tears in order to an harvest of joy Psal 126. 5. Observe that too Luk. 6. 25. Carnal mirth is the greatest enemy to Conversion 5. And this joy of yours will it self turn into the greatest sorrow None for whom so much gall wormwood is provided as those that have been deepest drenched in the worlds mad mirth Rev. 18. 7. This would contribute to your everlasting grief to remember that you would not part with your foolish mirth in order to the setling of those joyes that are sollid and durable accept then the reproof I am no enemy to your joy but I would fain that it might have a foundation and stand against all that would assail it Do not then for a moments merriment run the risk of everlasting wailing 2. It also reproves righteous and upright men for their not improving this priviledge and neglecting of this duty And there is great occasion for this rebuke if we observe the frame of such whom we have reason to look upon as under this benefit and obligation viz. 1. Those that abandon themselves to sorrow and deâ—ectedness That are turned mopes and live like persons forsaken have hanged up their harps in the willows and go up and down with down cast looks wringing their hands and bitterly complaining as those that have no hope Such was the Psalmists case Psal 77. But he confesseth it was his infirmity verse 10. 2. That lead a discontented life Though they do not despair yet they are ever fretting pining â—uâ—muring finding fault with every condition his robs them of their joy and makes their life a burden to them they see nothing to take comfort â—n how then should they rejoyce David was â—otten into such a frame Psal 42 73. 3. That are up and down according to the changes of outward Providence If they find some comfort or conten ment in the smiles of Providence on their affairs here they can be chearful and speak well of God but if there come a change things go cross to them they are down and their spirits overwhelmed and are not able to practice it as he Hab. 3. 17 18. Though figtree blossom not c. 4. That take a sort of pride in feeding on gall and wormwood I mean they do all they can to nourish black and despairing thoughts in themselves snatch at every thing to make a discouragement of and apply it to themselves and thrust away every thing that should encourage them are grown great disputants against their own souls and the more attempts are used to encourage them the more averse they are to it so the Psalmist saith â—â— was with him Psal 77. 2. And rather than not maintain their sinking thoughts they will deny their own experience argue against themselves from the very evidences of their uprightness Lâ— such consider 1. Is not this to despise so great a priviledgeâ— And how unreasonable a thing is this Either you conclude that you have no reason to rejoyce anâ— that is to give the ly to truth it self or that thâ— joy is little to be regarded and that nature it seâ— will condemn If it be a priviledge why do yoâ— not assert it Will men so part with their righâ— in this world as to plead themselves out of them â— Must they not be forced from them if ever theâ— lose them and can you so easily forgoe this 2. You greatly sin in so doing God hath made it your duty and you directly transgress his Command Nav he hath made it your important duty and presseth it on you with earnestness and for Godly men not only to sin but uphold and fortifie themselves in it deserves a sharp rebuke thus do you 3. You reproach the love of God Herein hath God wonderfully signalized his love to his people by laying in consolation for them and if you consider what was done to purchase it for you it must appear to be astonishing love this joy cost the Blood of the Son of God he was acquainted with grief that he might procure these comforts for you and this carriage of yours casts reflections upon it that the very consideration of such love should not fill you with overflowing delight 4. You obstruct the work of your Generation This frame hinders your business this sorrow contracts your spirits bindeth them up and unfits them for what God calls you to not only can you not do your work as you ought for you should Serve the Lord with chearfulness but you cannot do the work at all you are discouraged your thoughts diverted and you forget your business and you will repent of this ere long 5. You scandalize the world They often hear of the happy condition of Gods Children and the joys provided for them but then they look upon you and see your frame and carriage they cry out all is a fable and say if a man would lose all delight and turn a mope let him become a thorow Professor and this strengthens them in their Atheistical ways and they resolve not to make such an happy exchange and