we have loved strangers and after them we will go this is that stiff neck that iron sinâ—w that will not bow this is the reason why sinners are not gathered to Christ Matth. 23. 37. 3. Men hereby prevent their own good Whiles this obstinacy remains men keep out of the way of peace how doth God expostulate with them on this account Isa 48. 18. O that they had hearkned c. God backs his calls and counsels with gracious promises to allure sinners after him but they despise their own mercies 4. Hereby they expose themselves to the more miseries Not only doth Gods wrath abide on them but they encrease their sorrows by it this is the reason of the utter ruine of sinners under the Gospel Matt. 23. 38. It lays them open to more intolerable punishments and makes their damnation unavoidable and more astonishing Deut. 28. 59. 4. The pretended reasons of mens untractableness are brutish and argue them void of understanding They think they are rational but they act like meer beasts for 1. They judge of evil and good by their senses They know no other happiness but what consists in gratiâ—ying of their carnal appetite which is become sensual What pleaseth their carnal eye ear and palate that they call good and what is displeasing to them they call evil and herein they do noâ— advance one step beyond the horse and mule foâ— beasts do just so and if they acted according to Rules of understanding they would ascend highetâ— They submit to the vilest servitude of sin because by it they give content to their senses thus it â— said of Issachar Gen. 49. 14 15. 2. Hence they have only regard to the body or outward man in their judgment of things If that be provided for and have ease and content they think all is well they consider not that they have an immortal Soul on the welfare whereof their happiness doth depend If then they can have wealth health peace plenty they are as happy as can be and the readlest way to obtain that is the greatest wisdom in their esteem and what obstructs it they note it folly for them to engage in it This was his opinion Luk. 12. 19. And he is called a Fool for it Verse 20. And this is to act just like a bruit who hath only a bodily life to preserve 3. They look no farther than the present time Never think of an after state the life that now is â— all the life they are concerned about they consider not of the Eternity to which they are going â— all their projects are for now that which doth them a present pleasure is the thing and they wilâ— not be beat off from it nor are they moved with the warnings of an after change but mock at them of such 1 Cor. 15. 32. These are beasts indeed for as they have but a present life so they can looâ— no farther 4. They only consider the pleasure there is in sin but â—ver think what it will cost them They make â—hemselves merry with sinful delights and put away thoughts of a reckoning Sin is sweet in the cup it is a pleasant poyson and the delectableness of it allures them and they think not of the bitterness of its operation Prov. 7. 22 23. 9. ult which is to do as bruits do who if they can break into a good pasture think not of being pounded and set a starving 5. Hence they set their carnal senses against all the warnings given them With these they refute all arguments offered to convince them of their folly with these they mock at counsels and trample on instructions They confute the word of God with their own experience which finds the contrary Jer. 44. 16 17. USE I. For Information in a few particulars 1. Learn hence the different verdict that God and the world pass upon men 1 Cor. 3. 19. Men think themselves wise if they can baffle the counsels of God and silence their own Consciences and sin in despite of counsels and warnings under a pretence of carnal reason but God counts them no better than beasts and writes this wisdom of theirs the most stupid folly and let us take Gods censure of it rather than mens vain opinion about it for his word shall stand 2. Hence see the miserable change which the fall hath brought upon man When God made him at first he was perfect in understanding he knew how to put difference between good and bad and chuse that which would promove the Glory oâ— God his own eternal felicity and all his senseâ— were in a due subordination and offered him noâ— delusion but since his Apostasy he hath crazedâ— his understanding and fallen in a spiritual account a species below himself God therefore would have all men in their natural state to know that they arâ— beasts Eccl. 3. 18. And how should this thoughâ— help to abase us and make us bewail our infelicity â— 3. Learn hence the reason of the gross security of Sinners under the awakning means of Grace Thoughâ— the word be dispensed never so plainly and solemnly yet how few are moved at it or concerneâ— for themselves after all And we might wonder that men who have reason in them should be so stupidly senceless but that the truth in hand may satisfy us men in their natural state are a company of fools and bruits and madmen that are out of their wits that do not know and therefore do not consider God puts them together Isa 1. 3. And he that knows no danger fears none 4. This tells us what a great change is wrought â—â— Conversion Among other comparisons used in the word of God to set this forth one is the recoverâ—ing of men to their understanding again Thâ— mad Prodigal when God was about to Conveâ— him comes to himself Luk. 15. 17. He had beeâ— distracted before but now he returns to his righâ— mind In Conversion a new Creature is producedâ— all new 2 Cor. 5. 17. And what a Metamorphosis iâ— this to see a bruit turned into a rational being â—nd it is not less to see an obstinate sinner made â—gracious Saint 5. We have here a reason why instruments can of â—hemselves do nothing It is Gods pleasure to send â—hen to treat with men as to such who have an Humane understanding in them but to convince â—nd perswade sinners is a work too big for them â—heir encouragement to use the means and sinners â—ncouragement to attend them is because it is Gods way but we must subordinate the whole â—uccess to him so that if we perswade not obstinate sinners wonder not for who are we and if we do perswade them arrogate not it was not â—e but his Grace working with us USE II. For Exhortation both to Sinners and the Children of God 1. Here is matter of counsel for Sinners 1. Beware of confiding in your carnal reason Vain man would be wise c. Job 10. 12. They who have the least wisdom are
something pecuâ—iar in this there is a root of Atheism at the botâ—th of it for what difference between saying here is no God and thinking he may be imposed â—pon and we can hide our selves from his knowâ—edge and judgment Hence that challenge Jer. â—3 24 Can any hide c. 4. Hence as long as you thus ly your Sin is not forâ—iven Not only doth not this remove the Guilt â—ut is an evidence that it is not taken away If â—ou were Unregenerate before this proves that you are so still till such Sins are repented of â—here is no evidence of a through Conversion â—or when God pardons a sinner he forgiveth all his past sins and that is in the way of Repentance And if you are Regenerate yet the sin is not forgiven before committed nor then neither but in â—he Gospel way viz. in Confessing and Forsaking 〈◊〉 seeking Mercy through Christ which you cannot do whiles in such a frame And how fearful a thing is it to have Sins lying out against us for which we have no Sealed pardon 5. If therefore God lets you alone in this way it is a fearful Judgment It may be you please your selves in this that you are not molested in your minds but alas there is nothing more tremendous As there is not a greater mercy than to make sin too hot for us and so to drive us to the refuge that is set before us so there is not a greater witness of Gods wrath than to let men alone in their sinful courses to please themselves in them and hope to do well enough for all Hos 4. 17. It is one of the last steps God proceeds to before he brings them to ruine 6. There is a time coming when God will bring you to a reckoning for these things and then Conscience will roar The Holiness and Righteousness of God oblige him to see to his own Glory and the honour of his Law delays then are no discharges nor is there any escaping of his righteous Judgments but by timely betaking to his mercy till we do so weâ—ly open and there will be no avoiding it God hath not forgotten though you have and you shall know it too in due time He will fall upon you and then your drousy Consciences shall be full awake God will set it upon you and yoâ— need not have a worse Fiend to Torment you 7. And this may possibly be when it is too late 〈◊〉 may be not before your Soul stealeth into another World and drops into the hands of Devilâ— There are some such Wretches who dy like Lamb but in a moment this rending Lyon falls upon them It may be on a death bed when you have spent a life in sin and lived secure and now time and opportunity is past and God will not give you Repentance but open your eyes to see what you have been doing and then let you see whether you are going and the pit into which you are entring and what a terrour will this be 8. And if God doth give you Repentance at length this will wofully embitter it If you are his Children you shall repent and be forgiven because your state of Justification is secured but you shall be brought to it by Repentance and what deep wounds will these reflexions give to your Souls Be then warned and perswaded to beware of indulging your selves in this course and if you have done so already Do so no more but bitterly bewail it before God and make hast to get the Sin of it forgiven and be sure to put it into your self judging when you aggravate your sins in your humble acknowledgments 2. We now proceed to consider the Author or Efficient cause of this distress and that is God himself on his Hand that was upon him and brought him into this terrible condition and it was not an ordinary dispensation he therefore sets it forth 1. By the pressure of it it lay heavy on him 2. By the constancy of it it lay so Day Night long and without intermission The hand of God is a Metaphorical expression for he is a Spirit hath no Body and so no members it is therefore frequently used for his executive power by which he doth things whether in a way of Mercy oâ— of Judgment and so the anger and wrath of God is frequently in Scripture expressed by his hand and also it is Metonymically put for the effects themselves in which this anger appeareth viz. The Judgments or Afflictions that men are under and so it is to be understood in our Text So 1 Sam 5. 11. The word Heavy is a Metaphor from 〈◊〉 great weight laid upon one which he is not able to stand under without sinking Hence The distress of Conscience from Gods heavy hand DOCTRINE THe sore distress of Conscience that men are broughâ— into for Sin is because of Gods hand lying heavily and continually upon them That both Godly and wicked are sometimes in such distress hath already been observed and how heavily it lyetâ— on them that which now is before us is to enquire How or whence it cometh that they are iâ— such anxiety It is certain that man himself doth not willingly or upon choise bring himself into this trouble though he doth morally procure 〈◊〉 for himself for he doth all he can to keep 〈◊〉 lence to hide to maintain quiet and security iâ— his mind and to benum his Conscience into deâ—olency yea Conscience it self is through the deâ—lement that is in it prone enough to be rocked asleep and ly still and too often doth so in good men as David Satan also useth it as one of his great stratagems to hinder Unregenerate Men from Conversion by keeping all quiet within and is afraid of the least trouble of mind in â—one of his own lest it should issue in the dethroâ—ning of him and subversion of his Kingdom in the Soul for which end he spares none of his cunning by himself and his instruments to prevent or put a stop to all awakenings of Conscience in them and though he hath a peculiar spite at the peace and tranquility of Gods Children and for that reason when Gods hand is heavy upon them he endeavours to lay on load â—ill he breaks them yet when he hath by his policy drawn them into any sin he would keep them senseless as long as he can hoping so to have greater advantage on them afterwards Now â—ur Doctrine fully resolves this Enquiry Three things may here be searched into 1. That God is the author of this trouble by laying of his angry hand heavy on the man 2. How or after what manner he doth this 3. Why or for what end he doth it 1. That God is the author of this by laying his â—ngry hand heavy on the man There are two â—hings in this Conclusion 1. That God is the author of it It is in it self a â—ore evil though by the over ruling Providence of God it is made to issue
likelihood he will use you in some eminent Service for him and put some special honour upon you here or at least will make you soon ripe and fit for glory and probably you shall have the most joyful communion with him in this world 5. You will thus prevent abundance of Repentance and Sorrow If now without delay you will forsake all vain things for Christ and seek him with your whole heart you shall never repent of it but rejoyce in it You never heard of a sincere convert that complained of making too much hast 〈◊〉 was sorry that he took not a little more liberty in his sinful ways but on the contrary if ever 〈◊〉 be truly converted who hath lost his youth in pâ—â—suit of sin he will bitterly bewail his former times together with celebrating the Grace which appeared in bringing him home to God at last How doth he cry our how much time have I lost what opportunities have I slipt how miserably have I consumed my days Besides there is abundance that old Sinners lay in for repentance which will make the pangs of the New birth very terrible which by this may be prevented Can you thinâ— to go on in sin and not smart for it and truly there is enough already to make the New birth sharp and severe be wise then and add not to 〈◊〉 by delays 6. If you will not be perswaded to seek God now 〈◊〉 may be you shall never find him When God begins early he often leaves off early if resisted How many that bad fair in youth have out grown all fallen into debauoheries vilest abominations been left to dy in their impenitency they would have their own courses in despite of calls and counsels and God hath cut them off in their sins and let them for examples and it is a righteous thing for him so to do See how God complains of such Jer. 2. 30. 5. 7. Ezek. 20. 21. And how fearfully he threatens them Jer. 6. 11. 9 21. 11. 22. 18. 21. And God hath been calling a loud to young men in his providence by many Judgments in which the flower of our youth have been immaturely taken away and what doth it speak to their survivours but that they take heed of putting off Repentance provoking a jealous God against them And if 〈◊〉 will not take warning by others how seen may you be made amazing warnings to others Accept then of the Exhortation and reject all the sollicitations of your cursed companions and make hast to seek God Let me address you in the words of the wise man Prov. 23. 15. My son if thine heart 〈◊〉 wise my heart shall rejoyce even mine But if you reject this counsel let me leave that memento with you Eccl. 11. 9. Rejoyce O young man in thy youth c. but know thou that for all these things God will 〈◊〉 thee into judgment 2. Let us all take hold of the opportunity wherein the Gospel is freely dispensed to us I believe the Gospel truths have been as fully and soundly Preached in this land as in any part of the Christian world and that God hath thrust forth such Laboureâ—â— into his Harvest as have made it their business to feed his people with knowledge and understanding and though he hath by manifold Judgments been pleading his Conâ—roversy with us yet he haâ—â— not brought a famine of hearing his Word but 〈◊〉 eyes see our Teachers and by this he testifyeth that although he is angry he yet waits to be gracious and it is still a finding time Let us then so improve it Consider therefore 1. How great a price there is in our hands 〈◊〉 shall we not improve it We shall shew our seâ—â—â—â— notorious fools if we do not Prov. 17. 16. Here by we have all directions encouragements quicknings to this duty by these God is calling and inviting us to seek after him shewing us the wâ—â— in which we may find him which the best improvement of the light of nature would not have discovered Herein he lets us know that he 〈◊〉 not departed from us thus heavens market 〈◊〉 kept open and everlasting mercies are waiting 〈◊〉 on us Why then do we sit still and not regard them Can we promise our selves ever to have 〈◊〉 fairer season This is certainly a day of grace why then should we sit idle all the day and 〈◊〉 nothing 2. How fearful a thing would it be if it should 〈◊〉 otherwise with us God can easily order it to 〈…〉 The Gospel means and Ministers are his gift he can put out the Lights in the Candlesticks when he will and nothing will more readily provoke him to it than not to walk in the light while wâ— enjoy it he can take away the Shepherds and suffer grievous Wolves to come in their stead who â—hall devour the Flock How many places are â—here in the world where the Truth once flourished gloriously are now turned aside to lies and though they bear the name of Christians yet are sed with husks instead of bread where ignorance error formality neglect of feeding the Flock and woful debaucheries prevail and the 〈◊〉 lead the blind this is a fore calamity and â—ould it be our lot it would make an amazing change among us and what would you give then for such an opportunity as you now despise 3. What grounds there are to fear lest corruption in Doctrine and Manners should come upon us a a flood 〈◊〉 avert the Omen but methinks there are sad symptoms of it They are the last and perillous times in which we are told that such things shall 〈◊〉 1 Tim. 3. begin The woful ignorance of fundamental Truths that many labour of and the â—oo general neglect of instructing Children in Gospel principles the giddy spirit that many are infected withal that love to run after novelties that awful contempt of the Gospel Ministry attended with the little regard in many whether they enjoy it or no looking upon it as a burden the little apparent success of the Gospel and how fearful a threatning is out against such 2 Thes 2. 9 10. Add to this the unsuccessfulness of Gods other Judgments which hath a moral tendency hereto for if God strives in Judgment and men will not be perswaded he is wont to give them up Hos 4. 17. All these things speak sadly to considerate Souls 4. What if God should take the Gospel away from you This also is a Judgment threatned Mat. 21. 43. Rev. 2. 5. And God is wont to execute it when other means fail and an Apostatizing people will not be reclaimed How many famoâ—â— Churches have there been in the world which are utterly ruined and ly in rubbish or swallowed up in Paganism or Mahomeâ—anism Nor are we mâ—â—â— secure How doleful a thing would it be to â—â— the whole face of a Church altered all the meâ—â— of grace lost and gone God forsaking his house and removing from us if ever it come to this
tried to the utmost by them and all this notwithstanding their renewed repentance reiterated supplications and gracious answers obtained 2. Whence this is and how it consists with Gods Promise and Covenant faithfulness A. There hath been no small occasion of stumbling on this account God hath made great promises concerning this and though he hath said he will correct them in case of prevarication yet he hath also said that if they confess and pray they shall be pitied and relieved and if they waâ—â— close with him they shall greatly prosper and that after this they shall be thus exposed is an hard chapter carnal reason cries out Where is the Promise Let us then closely weigh this Case 1. In respect of Publick Calamities and their relation to them Observe two things 1. Though God may hear them for themselves â—â—â— forgive them yet he may not forgive the Land they live in and so their being forgiven will have no a fluence to keep off Publick Judgments A peopâ—â— may be guilty and God will not withold â—â— hand their personal repentance doth not remoâ—â— the general impenitency and they cannot stand â—â— the gap to keep off the Wrath of God or slâ—â— the breaking in of floods of misery and if tâ—â— body of a people have corrupted their ways anâ— will not be reformed it is righteous with God bring these waters upon them and sometimes comes to that Jer. 15. 1. Ezek. 14. 14. 2. They may not only see the common â—â— lamity but smart by it and that righteously and there are two reasons for this 1. They are members of that body against which God hath a Controverly That there is an external Dispensation of Gods Covenant in treating with the body of a professing people collectively is a great truth on which account the whole are considered as one and Gods Temporary Providences are accommodaâ—ed to them as so thus sometimes the sâ—n of one may bring Gods Judgments on the â—hole Congregation Josh 22 20. especially when that one mans sins are influential to debauch a whole people a s 2 King 23. 26 27. compare Chap. 21. 11. And when good men suffer on this account it is their infelicity in some regard but therâ— is no unrighteousness with God nor may they charge iniquity on him 2. Their very sins which they have repented of and have obtained forgiveness for may have given occasion for those publick calamities Such was Davids numâ—â—ing of the people 2 Sam. 24. begin Israel indeed had provokâ—d Gods anger however this act of Davids was introductory to the fearful Plague that followed and yet he repented before the plague â—â—me verse 10. Nay the Sins of Gods Children may defile a Land and though they repent perâ—onally yet publick Guilt remains as in the foreâ—â—ted Case David therefore takes it to himself â—nd deprecates it from the people in verse 17. 2. In respect to the personal afflictions they meet with â—â—d those very awful after they are forgiven And â—he consistency of this with the Covenant promise and fidelity may be considered and neâ—e 1. Negatively These afflictions are not properly the punishments of those Sins If we take punishment for the execution of Vindictive Justice this is not to be attributed to that we must beware of their distinction who say God forgives the Guilt but not the punishment Guilt is nothing else but an obligation to suffer punishment and if the Guilt be remitted that obligation is taken off there is nothing legal on this account God doth not sit upon them as a Judge to condemn them for he hath already past an act of Grace upon them in pardoning them 2. Positively God in all this hath an eye and respect to the Covenant of Grace under which be hath taken them And how consonant it is to that will be evident if we Consider 1. God in the New Covenant hath declared that he will chasten the bold Transgressions of his Children Their relation to the promises doth not secure them against this and it would wrong them if it should see how the Covenant runs on this account Psal 89. 30. c. It is one Article in the Covenant Heb. 12. 6. He scourgeth every son whom he receiveth God will maintain a fathers authority over them and use a fathers discretion in it 2. God usually prepares his Children for this Correction by bringing them to his foot on which forgiveness follows This is not that they should escape the rod but be sitted for it A wise father first reason with his Child sheweth him his folly makes him â—o see his desert and this puts him upon asking forgiveness and the same love that pardons his sin makes him smart for it because his wisdom sees it is most convenient thus 2 Sam. 12. 14 15. 3. Hence God doth it for their Spiritual advantage Heb. 12. 9 10. That sin needs not only to be forgiven but to be mortified in them the furtherance of their holiness calls for this dispensation thus they come to see more of the bitterness of their sin and be made the more watchful against it David on this score acknowledgeth the goodness of his affliction and Gods faithfulness in inflicting of it Psal 119. 71 75. 4. God doth it for the vindication of the honour of his own Name There is a reproach they often bring upon the Name of God and the Religion they profess the world hath been scandalized by such sins and when God thus deals with them mens mouths are stopt they cannot say that he can allow any abominations in his own Children hence that 2 Sam. 12. 14. 5. Yea he may exercise his people after he hath forgiven them for their tryal He may exercise their Graces and make proof of them and so make them more fearful of sinning and enable them to bring forth much more fruit to his praise See 1 Pet. 1. 6 7. Now all these things are not repugnant to but included in the Covenant USE I. Learn hence what impenitent sinners may â—xpect to find at Gods hand When Christ himself â—uffered he advised to such an improvement of it Luk. 23. 31. If it be done thus in a green tree what shall be done in the dry And see 1 Pet. 4. 17. If his Children whom God loves with a fathers love may be entertained with such Providences and that although they have humbled themselves sought mercy and obtained pardon hard hearted and obstinate Sinners who will not seek God nor fall down before him but go on in their Transgressions may well expect him to fall upon them in his greatest fury and destroy them for ever from his presence If Sin be so odious to him that he will testify against it in those to whom he is reconciled in Christ they that sin with an high hand and have no Redeemer to appear for them must look to drink up the dregs of the Cup of his indignation and let every Unregenerate Sinner be suitably affected with it and be
He that shall observe the frame and carriage of many that live under the Gospel will have reason to reflect Some cannot endure to be told of their sins and fret under Gods afflicting hand and more who are from time to time told of their evil ways and do hold on in their course besides the scoffs that are sometimes thrown at such as rebuke them And how little reformation have all Gods Judgements wrought among us and yet how secure are such They can sin and wipe their mouths these impose on their own Souls they have not deceived God but themselves beware of this delusion USE II. For Exhortation to all that live under the means of Repentance to beware to themselves Take heed that you be not like the horse and mule do not carry it contumaciously toward God anâ— let me urge this Exhortation and that 1. To Unregenerate Sinners do you Consider 1. It is rich mercy that God will use any means wiâ—â— you though never so severe to bring you to Repentancâ— Without this there is no escaping his wrath it â—â— the one way for your deliverance and whateveâ— it cost you it will be your happiness so to escapâ— If God lay you under â—orest terrours and make hâ—â— sharpest arrows stick in you yet if he give you Repentance and Remission you are happy for ever and he offers you by these means and this is unspeakable kindness 2. It is joy and happiness which this Repentance leads to There is bitterness in it shame sorrow mourning severity cutting off right hands c. But all this is to bring you into the favour of God settle your peace with him and promove your blessedness and who would not undergo this for such an advantage Psal 126. 5. 3. If you remain obstinate you will certainly perish You are upon probation for eternal state and as you carry your selves so it will be determined if you yield not to God and come over there is nothing but destruction abides you Isa 1. 19 20. 2. To the Children of God who are under any falls and God is using means to recover you take this advice Consider 1. God is specially dishonoured by your falls The Sins of his Children give greatest occasion of the blasâ—heming of his Name if you fall and wound your profession you open the mouths of the ungodly and you sin against more of Gods goodness and singular kindness than others 2. You can in no other way glorify God in this caseâ— â—f you do not stoop and take shame to your selves â—ou cannot recover the dishonour you have done â—im by your fall there is no other way to rise â—nd therefore till it come to this you do but walâ—w in your filth 3. It is Gods singular love to you that he useth these means with you for your recovery It is the fruit of his everlasting love and in it he pursues that promise Psal 89. 30. c. 4. And he will bring you to this at last You shall stoop before he hath done with you and for unregenerate Sinners if they be contumacious he may leave them but as to his Children he will restore them and he will do it in this way and if these means will not do he will find those that shall For direction in general 1. Be sensible of your natural hardness and obstinacy See and feel that there is this cursed nature in you which resolutely withstands all good opposeth all the means of Grace Rom. 7. 15. c. 2. Take heed of hearkning to carnal reasonings These will stir up our pride tell us it will be a reproach to us or very irksome and troublesome obstruct our present delights and a thousand pleas it will make 3. Interpret all the means that God useth to be his kindness Though they seem never so harsh yet take no prejudice at them but believe that it is good for you that he so deals with you that if he had let you alone and suffered you to go on you had perished see his good will in reproofs warnings stroaks of Providence if we could but be reconciled to Gods dealings it would meekenâ— our spirits into a gentle and pliable frame 4 Beg of God to subdue your contumacy See thâ— it is beyond your power to get the conquest oâ—â— it and carry it to him who is able to cure yoâ— it to mortify it to surprize and demolish strong holds of sin and bring down your towring imaginations and make you to ly at his foot as he did Saul when in the madness of his fury against Christ and his cause Act. 9. begin 5. Now accept of all his rebukes and chastizements Lay your selves down under them say here am I lit him do his pleasure murmure not but be dumb and keep your mouths shut as he Psal 39. 9. Thus wait upon him and without doubt you shall experience the happy fruit of it when he shall Seal up his love to you in pardoning your sins and restoring to you the joys of his Salvation Untractableness under means a note of drutishness DOCTRINE II. UNtractableness under the means is a note of great brutishness and want of understanding Such are here compared with the horse and mule which in order to their breaking must be treated after a sensible manner and the reason of it is rendered because they have no understanding q. d. if they had they would not need to be thus treated What this untractableness is hath been handled under the former Doctrine the brutishness and unreasonableness of it now comes under consideration That the reason why men refuse Gods instructions is because they are unreasonable and act like bruits is asserted in the word of God on this account it is that wicked men are there branded with the title of Fools for sin is the worst folly they then that will not part with it are egregious fools God chargeth his people because resractory for being sottish and void of understanding Jer. 4. 22. Compares them to a mad horse in a fight Chap. 8. 6 The wise man puts the Horse and Aâ—s and Fool together Prov 26. 3. Yea they are represented as worse then meer sensitive Creatures Isa 1. 3. Jer. 8. 7. That which lieth before us is to enquire after the ground or evidence of this Ungodly men think themselves most rational to be more prudent for themselves than the Children of God Here then these things may be offered for Demonstration 1. That mans obedience to and service of God is a reasonable service Rom. 12. 1. Not only is there nothing in it unreasonable but that which hath the highest reason in it for 1. It is according to right reason that God hath authority to command and that man owes him subjection On the supposition of God and a Creature this conclusion will necessâ—â—ily follow If we suppose a God we must confess him to be the Creatures maker that it owes its being and preservation to him whatsoever it is or hath
adviseth to Luk. 10. 20. 2. It may also be called so in regard to the manner of it and it will comprehend not only spiritual but outward mercies And that is when all help us to rejoyce in God take our whole delight in him when not only the affection of joy is exercised but the grace by which the affection is sanctified and this is an holy mirth and altogether of another nature from that which is meerly natural much more the carnal for the former may be subordinated to it but the latter in no wise and here observe 1. That none but the upright have any title to spiritual things They are offered to others but they have preferred lying vanities and so cannot claim them how then should they rejoyce in them they have common favours but these spiritual ones belong to none but the Children of God 2. That none but these can spiritually rejoyce Tho' joy be natural to all yet spiritual joy supposeth the sanctification of the Affection which is wrought by the Spirit in the work of Conversion till therefore this be produced in the man he is utterly uncapable of doing any thing graciously 5. All ungodly men are the very heirs of Sorrow Man in his fallen state is born to it Job 5. 7. 14. 1. Sin hath put him under a curse of death every enjoyment of his is full of it none but the upright are delivered from it There is no peace to the wicked Isa 57. ult And if no peace no true comfort can belong to them certainly then their present business is not to rejoyce but mourn and that bitterly and it is rich mercy that God hath discovered a way how by Godly Sorrow they may come to true joy Psal 126. 5 6. The Righteous should alwayes Rejoyce Conclu 5. THese should rejoyce always The duty is urged again and again noting constancy in it and see 1 Thes 5. 16. Rejoyce evermore Phil. 4. 4. Rejoyce and again I say Rejoyce This is an hard lesson to flesh and blood and Gods Children are sometimes stumbled at it how often doth God call them to mourning and how shall they then rejoyce I shall endeavour to make this plain in the following Conclusions 1. Gods Children have their mourning times here Not only have they abundant occasion for it in the Providence of God but it is their duty to mourn when God calls them to it As long as they carry a body of death about with them and are let captive by it they may well groan cry out as he Rom. 7. 24. There is a Godly sorrow belongs to them 2 Cor. 7. 10. And such occasions will never be wanting till they come to just men made perfect 2. They may also be often impeded in their work of rejoycing This grace is often obstructed in its actings and they hang up their harps in the willows and more especially 1. Through excessive sorrow under some afflictive Providences They meet with trials that are too hard for them at present which drink up their spirits and are ready to overwhelm them Psal 142. 3. they are broke in the place of dragons they faint in the day of adversity and now it is hard to sing a Zions song or tune their voice to a chearful celebration of Gods kindness to them Psal 137. begin 2. Through Divine Desertions There are occasions of Christ's withdrawing from his Spouse and then she is sick of love and ready to faint and dy away he hides from them and the thoughts of him were a perplexity to them Psal 77. begin The grounds of their joy are now hidden they cannot discern them and this makes them sad how should it be otherwise 3. Through Unbelief whereupon they put a wrong interpretation upon Gods dealing with them When he comes to correct them as a father they conclude that he sets himself for their enemy when he is about to heal them they think he intends to kill them he is at work for them and they say all is against them Now we live by faith and all our comforts are received and improved by the exercise of it so that when that is obstructed and unbelief prevails this turns all into sorrow 3. There are also special seasons wherein the joy of Gods people abounds in them As they have their sinking so their raising times God comes gives them more than ordinary advantage to exercise their joy and no wonder if then they are enlarged in it and here observe three more especial seasons 1. Upon their espousal to the Lord Jesus Christ The time of his wooing them in order to this is a sorrowful time for in breaking them from their other lovers and making them willing to accept of him he shews them their miserable state by nature the misery and destruction they are going to there is conviction compunction contrition apprehension of the wrath of God sense of Sin and Judgment which make them afraid noâ— Christ is wont after this when he hath gained their consent and plighted the Everlasting Covenant to make it a joyful day and the beams of his love irradiate the Soul that was but now in its own sense perishing and this is unconceivably refreshing We read of the joy of Marriage 2. Upon some special returns of Prayer When a Child of God hath in sore straits gone in bitterness of soul to him and poured out importunate requests and groans unutterable God after waiting comes in wonderfully by his Spirit and gives a manifest and experimental answer he comes away with his sheaves which he had sought with tears and what joy must he now have Psal 126. 6 Thus we read of the joy of harvest 3 Upon some new sealing of a pardon after Gods â—nger hath been felt He had by some sin incensed his Fathers displeasure and wounded his Conscience which filled him with amazing terrours God had withdrawn and left him in a lamentable condition but he hath câ—me and humbled himself confessed his sin cordially sought mercy God in pity to him hath not only forgiven him but given him a clear testimony of being reconciled and confirmed him in his love and what a joy is this This was the case in our Context and theirs Isa 12. 4. There is no season wherein a Child of God hath not the ground of rejoycing in him Possibly it is not always clear before him but it is always there his state is good his Justification is secured he can no more come into Condemnation he is a Son of God and an heir of the Kingdom and here is the foundation of all joy and these things once enjoyed can never be lost however the sight of them may be beclouded 5 The Graces of the Spirit may be joyntly exercised by the believer Tho' the manner of expressing them be various yet there is no contradiction between them nor will one hinder the other Irregular Sorrow indeed will hinder spiritual joy but that which is gracious