Davids Learning, Commentary 8
VERS. 9. Be not like the Horse or Mule, &c.]
IN these wordes is contayned the third generall vse of the former doctrine, of Gods free mercy, in iustifying and sauing the humble and penitent sinner, hereupon inferring the dutie of humble subiection and obedience vntounto God. This is propounded in a precept dehortatorie, disswading from brutish senselesnesse and peruerse obstinacy, which are two mayne lets to repentance and godly sorrow: and the Prophet layeth it downe by way of dissimilitude betweene man, to whom God hath giuen a reasonable soule; and Beasts deuoide of reason and vnderstanding, especially such as are in a further degree of stupiditie and dulnesse, then sundrie other of the Creatures be, of vvhichwhich sort he nameth two, the Horse and the Mule, from vvhose nature, Nature it selfe hath taught vsus, not to depart onelyonly, but also to abhorre, because vvee are made after the Image of God in knowledge and vnderstanding.
The things wherein vve must be vnlike these creatures, are two: First, they are vnteachable; which vnderstand not, saith the Text; Creatures they are vncapable of instruction, you can perswade them vvith no Reason or Eloquence. Secondly, they are vntractable, and therefore it is said, Thou bindest them with bit and bridle, lest they come neere thee: they are wilde by nature, and if they be not well watcht and hampered, they will bite and strike their owners. Herein must eueryevery man, professing the feare of God, be vtterly vnlike them.
For the further opening of the wordes, sundrie questions are to be answered, as,
First, Why is the Prophet so harsh and sharpe vvith Quest. 1.his Scholers? Are wee not commanded to be soft and gentle vntounto all men, and to instruct them with all meekenesse, considering our selues were once deceiued?
Dauid was directed by a good Spirit, and went vponupon Answ.a good ground: First, he speakes out of his owne experience, hee knew vvhat himselfe was a little before, while he hardned himselfe in his willingnesse to keepe his sinne. Psal. 73. 22. I was foolish and ignorant, euen as a beast before thee. Hee knew the strength of other mens corruptions, the hardnesse of their knots by his owne, and sees they hauehave neede of as hard vvedges as hee, and yet after a sort makes himselfe a copy and instance in this sharpe reproofe: Be not as I vvas, euen like the Horse or Mule. Secondly, hee manifests a notable fruit of his owne true repentance, that hauing left his sinne, he cannot speake of it but with disgrace, and testification of the lothsomnesse of it; as it is a bad signe of impenitency, when a man can speake any thing friendly of his sinnes past. Whatsoeuer hath much lothed vsus in time past, we cannot name it or thinke of it without dislike. And as hee be wrayes his owne zeale against his owne sinne, so doth he assure himselfe, that all that are truely touched, care not how disgracefully their sinnes be dealt withall. Thirdly, he would checke the pride of sinners who thinke so well of themselues, but in the state of nature are not only like, but farre worse then any of the brute beasts. True humilitie will make a man thinke of himselfe as of the basest creature: Christ gaue the Woman of Canaan diuers checks, and at length he called her a Dogge: Truth, Lord, said shee: shee thought no better of herselfe then so. Fourthly, though our softnesse and meekenesse must moderate our heate towards the sinner, yet must it not abate our heate and zeale against the sinne it selfe: againe, wee must so hauehave compassion on some persons offending, considering the circumstances of sinnes, as others wee must saue with feare. Further, we must so consider our selues in times past, as wee forget not our selues for the present: Are vvee now healed? then our zeale is more against sinne then euer before, and as zeale increaseth, so doth our hatred of sinne daily. Lastly, whom deales Dauid withall, but obstinate and wilfull sinners, vvho are no better then corrupt and brutish nature made them?
Secondly, Why doth he name these creatures, the Quest. 2.Horse and the Mule, and not the Lyon or any other?
First, because these are best knowne vntounto vsus, that his Answ.true meaning might appeare to the meanest, and breake out sensibly in his comparison to the simplest Hearer.
Secondly, that in their properties naturall men might see their owne, as, first, these creatures are led by sensualitie, not by reason; no more are naturall men, but led by the same guide. Secondly, eueryevery man sees these creatures lower then that they can rise vp to the vnderstanding and iudgement of humane actions; and so are they in the things of God, 2. Pet. 2. 12. Thirdly, how often doe these creatures, especially if better fed, lift vp the heele against their Feeder, & neuer or seldome acknowledge the Owner of their fat pasture? they cast off their Rider and grow insolent; so doe they, Deuter. 32. 15. Fourthly, the Horse, longer then the spurre or bit is vponupon him, is in no awe: so wicked men, neither spurre nor bridle auailes them to amendment. Fiftly, the Horse, wanting reason to his strength and courage, rusheth fiercely and fearelesly into any danger; so eueryevery wicked man turneth to his race, as the Horse into the battell, Ier. 8. 4, 6. Sixtly, the Mule is a creature, not of the creation of God, but against his institution, Gen. 36. 24. and a wicked man is a degenerate creature, not of Gods making, but against his Law, a Mule arising by strange copulation with Sinne & Satan: there was neuer a wicked man, when God said of all the works of his hands, that they were exceeding good. But we wil cōfine our speech to those two properties in the Text, of which an on.
Thirdly, Whereas it is said, Be not like the Horse or Mule. Whether hath a man free-will and power to Quest. 3.change and conuert himselfe? or else it seemeth the exhortation is idle.
Such exhortations argue neither vniuersall grace nor free-will, as the Lutheran Diuines and the Papists hold; Answ.but hauehave manifold vses besides, first, in regard of the wicked; to restraine their wickednes, or to harden them as Moses his ministry did Pharaoh, Exo. 7. 2, 3. or to conuince, and make them inexcusable, in that they cannot plead ignorance. Secondly, in regard of the godly, and these eyther vnconuerted: for with the exhortation, the Lord putteth forth a power to enable them to doe the Commandement in some measure, as when Peter spake to the Creeple, and bade him stand vp, at the same instant, a new and fresh power and life came into his ioints and ankles, by which hee was able to rise and walke. or conuerted: and then they serue, First, to shew them what they could doe in ADAM, but now are disabled by their owne fault and folly. Secondly, what they can doe in the second ADAM in some measure. Thirdly, what to striue vntounto, because God commandeth. Fourthly, to blow vp grace receiued, which is often weake as a smoking flaxe, or as a sparkle vnderunder greene wood. Whereunto one obseruation serueth, cleane contrarie to the Papists opinion, namely, Wee neuer read of any exhortation, but somewhere it hath a promise or prayer for it, both which send vsus out of our selues: As for example; Ezech. 18. 31. Make you a new heart, and a new spirit: but it is the Lord, that promiseth to giuegive an heart of flesh, Chap. 11. 19. and DAVID prayeth, Create in me a new heart, Psal. 51. 10. So, Feare God and keepe his Commandements, Eccles. 12. 13. but it is the Lord that promiseth to put his feare into our hearts, Ier. 31. 33. & 32. 40.
Now from the former propertie of these creatures, which is vnteachablenesse, being without vnderstanding, we learne, that
It is a brutish qualitie not to learne our dutie by the Word Doctr.of God: for Dauid here speakes out of his owne experience, A brutish propertie not to learne by Gods Word.who while he cherished his sinne, prouoked God to deale with him, as wee doe with Horses and Mules, which being vncapable of perswasion, wee deale not with them with words or arguments, but with bridles, spurres, and roddes; we can make them feele vsus, but not vnderstand vsus: and this is the brutish propertie of wicked men, and of the godly sometimes in desertion, not to bee ruled by the voyce of GOD, till his hand set it home. Prou. 7. 22. the yong man being taken with the Harlot, and not vnderstanding his way, followes her as an Oxe to the slaughter, and as a Foole to the Stockes for correction; till a Dart strike through his Liuer, he sees and knowes nothing. Dauid himselfe, Psal. 73. 22. not hauing learned in the Sanctuarie by the word that point of heauenly wisedome, which might hauehave sustained him in a sore temptation, confesseth of himselfe, that he was in this point ignorant, as the beast without vnderstanding.
Nebuchadnezzar would not heare the Word of God, while Daniel admonished him to breake off his sinnes by repentance: and to shew what a brutish practice this was, God changed him into a brute beast, not in forme or shape of bodie, but in his vnderstanding and behauiour; hee ate grasse with the beasts, and sorted himselfe with them seuen yeeres, till his vnderstanding came againe, and then hee knew it was the most High that beareth rule.
Balaam would not bee taught to sit downe by Gods Word, but still hee would assay if in this place, or that, he could curse the people of God: To shew what a brutish propertie this was, the Lord by the brute beast, which was vnderunder him, reprooued him, which saw more then his Master: 2. Pet. 2. 16. He was rebuked for his iniquitie; for the dumbe Asse, speaking with mans voyce, checked the foolishnesse of the Prophet. Ier. 10. 21. The Pastors are become beasts, hauing no vnderstanding.
First, the chiefe part of that glory, which God decked Reasons. 1.man withall at the beginning, and wherein his excellencie was aboue the beast, was in the light and holinesse of his minde: for, being created in the Image of God, which (as the Apostle sayth) stood in knowledge; he did acknowledge God in himselfe, in his word, and workes; he had communion with God, and delight in his will: But now by his fall spoyling himselfe of his vnderstanding, and falling out of his right minde, hee degenerates into the nature of the brute beasts, which neyther doe, nor will vnderstand the will of their Master. The same speaketh the Psalme, 49. 21. Man being in honour, became like a beast without vnderstanding; plainely shewing, that his honour aboue the beast was his right vnderstanding, which departing from him, hee was deiected and degenerate into the dishonourable ranke of brute beasts.
Secondly, since the fall, euen the worst men retaine the specificall and common difference betweene man 2.and beast, which is reason it selfe, suppose neuer so corrupted, which when a man forsakes, hee becomes brutish, like the brute beast, following lust and appetite, and no other perswasion: and euen so doe they, that although they heare the reasons and exhortations of the Word (all which reasons are diuine and of Gods framing,) yet as if they were beasts in the shape of men, their actions proceed from sense and appetite, and hauehave a brutish beginning; they will not liue by rules of reason, especially renewed; enemies they are to perswasion; words no more preuaile with them, then with the Horse or Mule which vnderstand them not.
Thirdly, who can deny, (that doth but looke on the externall shape of man and beast) but that GOD 3.hath put a plaine distinction betweene them? One hee hath made with his face vpright, to looke vpward, as hee that should hauehave his continuall dependance vponupon God, and as hee that should communicate with God in his counsels, and attend the wordes of his mouth, and, being of an intelligible nature to receiue and know his will, should yeeld him franke obedience: The other, the beast, the Horse and Mule are made with their eyes and countenance fixed vponupon the earth, aboue which they cannot rise or consider any thing: A beast cannot looke beyond things present, or any thing but those that are ante pedes, before the feet; it vnderstands not any promises or threats further then it feeles: and is not this the propertie of many men, who are no better then beasts in their vnderstanding? tell them of GOD, of their Creation, their Fall, the Curse of Sinne, the meanes of their Restitution, the promises of Life, and the torments of Sinners, their eyes are fixed wholly vponupon earth, and cannot see or discerne any such thing.
The beast may heare the sound, when wee speake of such things, and these men heare no more, or to no more purpose but to make their damnation iust; they liue for the present; if they feele nothing, they are well enough; nothing that they heare troubles them: And if this be not a brutish propertie, aske the brutes themselues, and they will tell thee.
This teacheth vsus to take shame to our selues, and be Use 1.humbled when wee see this to bee our disposition, that wee hauehave not vnderstood, nor beene warned by the Word of GOD, nor considered of his wayes, but as brute beasts hauehave been led by lusts and sensualitie while the Lord hath spoken vntounto vsus; whereby in Gods reputation wee are worthily cut from the account of men, nay thrust farre lower then they; as the Lord often shameth his owne people by the brute beasts themselues, as Isa. 1. 3. The Oxe knoweth his owner, and the Asse his Masters Crib; that is, by much sense and daily good-turnes may bee brought to know their Benefactors; wherein he preferreth them before his people, that by no benefits, neuer so great or constant, would bee brought to know him. Yea, and whereas nature hath taught the silly birds, the Crane, Storke, and Swallow, to know their seasons, Ier. 8. 7. neither nature nor grace hath taught such as professe themselues GODS people, to know God a. right.
Secondly, this sheweth what men may thinke of such as are vnteachable, and vnwilling to learne the will Use 2.of God: If we frame our iudgement to Gods, wee are to thinke no better of them then of the Horse or Mule. Numbers will not bee taught, and as many, who are capable enough in earthly things to reach them, and ouer-reach others, yet are altogether vncapable of heauenly: both of these, as they hauehave liued without GOD and his Word all their liues, so they liue still: Well were it for them they were no worse then Horses and Mules; when they dye, their miserie ends; when these dye, their vnhappinesse begins, when Christ shall appeare in flaming fire to render vengeance to all them that know not God, nor obey his Sonnes Gospell.
Thirdly, if wee would retaine not the place of Christians only, but euen of men, wee must bee perswaded Vse 3.to be vnlike the Horse and Mule, who are without vnderstanding: We must labour to vnderstand what is the good and acceptable will of God: for which purpose we must vse the meanes to get out of our naturall ignorance, and they be these:
First, because God teacheth by his Word, we must cō scionably Meanes to get vnderstanding.frequent the Ministerie; I say not customably, but cōscionably: if you should bring your Horse & Mule as your little Dogges to the place of knowledge, you may make them stand or lye quietly, you can make them learne nothing: and doe you your selues no more? the more you heare and frequent meanes without profit, the liker you make your selues to the Horse and Mule.
Secondly, God speakes by his Spirit which makes the Word effectuall, wee must therefore heare the voyce of the Spirit; not the sound of the wordes so much, but the meaning of the Spirit. An Horse or Mule can heare a sound of wordes, but hauehave no distinct sense: and if a man come and heare wordes, and endeuour not to bee led into the meaning of GODS Spirit, hee goes not beyond his Horse in hearing. A beast by much paines may bee taught something of man, which runnes into the senses; and if thou beest onelyonly taught by man, and not by God, that thine eares heare, but the heart which God must teach, bee vnperswaded, thou art not beyond thy beast in knowledge.
Therefore pray for Gods Spirit to teach thee, hee is the Spirit of illumination, the Spirit whose office is to lead into all Truth.
Thirdly, thou must lay vp instruction, hide the word in thy heart, lay vp and binde vp the Lessons in thy soule, not to lose or depart from them: The Horse or Mule by sense will conforme for the present, and doe that they see they must doe, but want vnderstanding to make vse of that knowledge for time to come: Like to the Horse or Mule are they, that for the present heare, and bee affected, and seeme desirous to conforme to the Doctrine deliuered; but no sooner out of the place but all is forgotten; and all good motions quenched; all the vse of their instruction is confined to the present time, and for time to come is as meerely lost, as wordes and perswasions vponupon an Horse or Mule.
Fourthly, thou must grow vp in the similitude of the Word thou hearest: the Word must make thee of a man a new man, of a good man a better man; thou must be changed into the Word: It is a Word of Faith, and must make thee a Beleeuer, yea, and the more thou frequentest it, thou must rise in the degrees of Faith. It is a Word of light, and must inlighten the darke corners of thy heart, and giuegive direction to eueryevery one of thy steps. It is a Word of life, and must quicken thee in the wayes of God, and make thee mooue and actiue in pietie. It is a word pure and holy as God is, and must make thee grow vp in holinesse of heart and life, without which thou shalt neuer see God.
Thus if thou growest not like the Word, thou art not yet better then an Horse or Mule, who, let them heare neuer such good reasons and perswasions, and by maine strength be brought to conformitie, yet abide the same they were, without any change of themselues: Horses and Mules they were, and so they abide: be not thou like vntounto them, let the Word make thee another man, or else thou art; to these ends take with thee a few motiues.
First, consider God hath made thee a man, and wilt Motiues to get vnderstanding.thou by this propertie debase thy selfe, and equall thy selfe with beasts? Wilt thou being a man put off manhood, and lay aside thy minde and the powers, which God hath giuen thee to distinguish thee from a beast? Secondly, he hath called thee into his Church, he hath set open his Schoole, he hath sent out his owne Spirit to teach the Elect, so that now thou art willingly ignorant as they, 2. Pet. 3. 5. worse then an Horse or Mule, who would know their dutie, but cannot, thou canst, but wilt not. Thirdly, he hath afforded thee his blessed Word, a Word full of wisedome, resembling himselfe, furnished with such varietie of perswasion, as Men and Angels cannot deuise the like; that if this will not perswade thee, thou must be no better then an Horse or Mule without vnderstanding, nay worse: for reason cannot perswade them being vnreasonable creatures, but thou being reasonable, the reason of reason cannot perswade thee. Fourthly, if thou wouldest hauehave a note of thy owne conuersion, thou must put off thy brutish nature, and grow vp in the knowledge of God: Hos. 6. 1, 2. so soone as euer Gods people were conuerted and returned to God, they professe this as a necessarie consequent. Then shall we hauehave knowledge, and endeuour, or proceede to know the Lord. And indeede an vnconuerted man is an Horse or Mule, vncapable of this knowledge, it is too high for him, nay, he hates it and spurnes against it.
The second propertie, from which we are disswaded in these creatures, is, vntractablenesse: for before these creatures be broken and tamed, they are in their nature wilde and fierce, and can neuer be so tamed that they will obey without bit or bridle: which teacheth vsus, that
The propertie & nature of a wicked and vnregenerate Doct.man, is, to be obstinate and stiffe against God and his Word, EueryEvery man naturally is obstinate against God and his Word.whom nothing but bit and bridle can tame and hold in order. This rebellion and obstinacy is noted in Cain, who notwithstanding the Lord spake vntounto him, and reproued him for casting downe his countenance vponupon Abel, yet went on stubbornely in his sinne, and could not be reclaymed till he slue his brother. The like rebellion is noted in Pharaoh, whose inuincible stiffenesse was such as no word of God, no plague of God could moue longer then they were as a bit or bridle vponupon him: God raysed him vp as an extraordinarie example of an hard-hearted wretch, on whom he would declare his power, to whose degree of rebellion eueryevery wicked man riseth not, but it teacheth expresly what is in eueryevery mans nature, which would discouer it selfe, were it not for Gods grace, either renewing or at least restrayning. The same brutish propertie the Lord taxeth in his own people of Israel, Hos. 4. 16. who for rebellion is called an vnruly Heyfer, which, as it is vntamed, rebelleth and suffereth not it selfe to be brought into order by the herd-man, nor abideth among the other Cattell, but breakes out: so Israel would not suffer her selfe to be ranged in the same Orders and Ordinances of God, which he had set vp at Ierusalem, but rebelled, separated her selfe, and deuised a new kinde of worship, behauing herselfe more like an vnreasonable Heyfer, destitute of minde and iudgement, then a people whom God had euer chosen to himselfe.
Hereunto serues the common phrase of Scripture, whereby the cruell & sauage Oppressors of the Church are resembled by beasts, as the foure great Monarchies, of the Assyrians, Medes, Grecians, and Romans, with beastly crueltie oppressing & eating vp one another, are figured vnderunder foure great beasts, Dan. 7. 3. &c. a Lyon, a Beare, a Leopard, and a strange beast with ten hornes: and the vision is expounded, vers. 17. These great beasts, which are foure, are foure Kings which shall arise out of the earth. So Rome, being restored by the Pope vntounto the tyrannie of the persecuting Emperors, obstinately resisting Christ and his Church, is set out by a great and strange deuouring beast, Reuel. 13. 1.
First, the naturall corruption and power of originall Reasons. 1.sinne, most manifestly discouereth it selfe in a stonie and hard heart, which eueryevery man bringeth with him from the wombe, and by which a man naturally not only declineth from Gods Image and Will, but stubbornely resisteth it. This obstinacy is notably described, Isa. 48. 4. Thou art obstinate, and thy neck is as an yron sinew, and thy brow as brasse: Sinewes are instruments of motion, hard indeed, but flexible; but so refractarie is the naturall man, and auerse from God, that he is no more mooued and bended towards him, nor can no more be bended, then if for eueryevery sinew in his body hauing a plate of yron, he could moue or bow the parts: And to this naturall euill of yron sinewes, come the browes of brasse, which hardneth the wicked, and makes them impudent in euill, as the former makes them impotent and auerse from God: From both which the Scripture denominateth naturall men to be sonnes of disobedience.Ephes. 2.
Secondly, besides naturall corruption there is an habituall hardnesse, and obstinacy, contracted and arising from sundrie causes, as, first, from the custome of sinne; and as hardly can an habituall and customable sinner change his course as a Black-Moore his spots. Secondly, custome of sinne takes away both feare and feeling of sinne. Thirdly, want of sense and feeling of sinne, brings a delight and pleasure in the fruition of it. Fourthly, this delight holds out of the heart all desire to get out, nay it holds it in a purpose of retaining the sinne still. Fiftly, this purpose of retaining sinne, doeth purposely resist the meanes, which God hath appointed to encounter and subdue sinne: as, first, the word of God: They hauehave hated knowledge, and chused not the feare of God; and Zach. 7. 11. they hauehave refused to hearken, and pulled away the shoulder. Secondly, the Spirit of God: so Act. 7. 51. Steuen tells the Iewes, that they had euer resisted the holy Ghost, striuing with them in publike instructions, & priuate motions. Thirdly, the corrections of God, notwithstanding all which the wicked man falls backe more and more: And commonly these goe together, the hating of counsell, and not profiting by correction, as appeares, Prou. 1. 25.
By these meanes the wicked man hardneth himselfe in euil, and, wheras naturally his heart is of the nature of a stone, himselfe hardens it by these meanes to the hardnesse of the hardest stone: for so it is, Zach. 7. 12. Yea they made their hearts as an adamant stone, lest they should heare the law, &c.
Oh then take notice of this hardnes of heart and obstinacy Vse 1.against God and his word, which resisteth and rebelleth against the light of grace.
God forbid we should be rebels against God.Obiect.
This obstinacy is in eueryevery man by nature; in the reprobate Answ.it continues totall and finall, in the elect temporarie and partiall, euen after their calling and conuersion, and it cannot be otherwise: for so long as we carry any carnall wisedome about vsus, there will be enmity against Gods wisedome; and so long as pride raigneth, as in the wicked, or moueth and breatheth, as in the godly, it will be lifting it selfe vp in high thoughts against God; and so long as the conscience is euill, as in the wicked, or but in part good as in the godly, it will be desirous to maintaine peace with euill, and warre with the word of grace, when it would disturbe it. In a word, so long as any sinne hath any command or power, and so long as the flesh is not wholly mortified (as it cannot bee in this life:) the Spirit shall bee resisted by the lustings of the flesh, because (as the Apostle saith) these two are contrary. Great cause we hauehave therefore to mourne vnderunder this our miserie, by which we cast off the yoke of God and his gracious regiment, euen as the horse casteth his rider and riseth vp against him. And it will bee a good meditatiō, when we see an horse or other brute creature resist and rebel against vsus, to think, Oh thus doth my cursed nature rise vp against Gods teaching and handling of mee; nay he hath farre more strength then he putteth foorth against me: but I hauehave no strength, which I hauehave not vsed against God.
Secondly, let vsus labour to get out of this obstinacy and stiffenesse betimes, lest the Lord giuegive vsus vp to fall away Use 2.by perpetuall rebellion. This we shall doe by yeelding our selues tractable, and laying aside obstinacie in sinne, and by giuing vp our selues to be ruled by Gods word and spirit. This point is so much the more necessary, because the great sinne of these dayes is obstinacy of heart: men cannot plead ignorance, nor want of good means to helpe them out of their sinnes; and yet few or none leaue their sinnes, but wilfully perseuere in them against the word and their owne consciences. Besides this, God hath giuen vsus many warnings of our estate, by many plagues of the highest kind threatned, and not a few, and those not insensible, executed with seuerity, but for all this, we are in generall senselesse, and are resolued to hold our sinnes without humble sorrow and suing to God for reconciliation. And this is rebellion against God, of knowledge to depart from the knowne trueth in whole or in part.
Now to helpe vsus out of this sin of obstinacy, consider Motiues to lay aside obstinacy in sinne.these motiues: first, neither Gods couenant of mercy nor the least part of it belongs to that man, that obstinately goes on in sinne: for the first condition in the tenor of the new couenant, is, to take away the stony heart, Ezek. 11. 19. It is a brand of a man in the state of death, to bee hard and brawnie-hearted.
Secondly, all the hope and expectation of such a man is, euill and mischiefe to meet him at eueryevery corner. Prou. 28. 14. He that hardneth his heart, shall fall into euill: he may with Balaam shuffle from one way into another, but cannot auoid the Angel with a drawne sword ready to kill him. Now what a fearefull and desperate estate is it for a man to goe vnderunder Gods curse continually, as a man vponupon whom sentence of death is passed, and knowes not, but expects eueryevery moment execution? yet so hardned are some, who harden themselues, that when the parts of this curse are in executing vponupon themselues and theirs, they are further hardned still.
Thirdly, eueryevery sinne is damnable, but yet, not so much sinne, as obstinacie and impenitencie in sinne condemneth, especially where all good meanes of softning hauehave been vsed: nothing but repentance cuts off sinne, and that is the only remedy, which by the hardnesse of heart being reiected, the wounded soule dieth irrecouerably.
Fourthly, while hardnesse and obstinacy continue, no means can helpe or auaile a man to saluation: He cannot pray, because he turnes away his eare from hearing the law: Hee cannot heare the word to doe him any good; for, To day if ye will heare his voice, harden not your hearts: The Sacraments are bane and poyson to him, because he comes with a wicked heart: In a word, no Seruice or sacrifice is acceptable but from a broken heart, which hee hath not: therefore hee is like a sicke man giuen ouer by the Phisician.
Fiftly, the longer a man continues in obstinacie, the more he increaseth the wrath of God vponupon him. Ro. 2. 5. Thou through the hardnesse of thy heart, which cannot repent, treasurest vp to thy selfe wrath against the day of wrath. As if a great malefactor should for twenty or fortie yeeres eueryevery day be carrying a faggot, to make a fire to burne himselfe withall: so the sinner, the longer he continues in his sinne, the greater wrath is layd vp for him, as the more faggots, the greater fire: What a wofull condition were this? but nothing to the fire of hell, the burning of which is fire and much wood, and the wrath of the Lord as a riuer of brimstone kindles it, Isa. 30. 33. Is it not a lamentable thing for a man to abide in that estate, in which hee is continually carrying, as it were, a faggot to hell-fire to burne himselfe withall?
Oh but I will repent in the end of my dayes.Obiect.
Doe not trust vponupon that: for, first, late repentance is Answ.seldome true repentance; he that repents not till hee be dying, it is to bee feared lest his repentance dye with him. Secondly, the longer a man perseuers in sinne, the longer and more he increaseth the hardnes of his heart, and it prooues daily the harder to repent: eueryevery day addes something to hardnesse of heart; as in the body, a sore, the longer it is delayed, the more incurable it is, so is it in the soule. And thirdly, this thy speech makes as if a man would bee sure to pay his debts by running further in: Know this for a certaintie, that the soules sweruing from God, is like bones out of ioynt, which, the longer they are let alone, are the hardlier set.
Notes of a man gotten out of his obstinacie, are Notes of a man gotten out of obstinacie,these: first, pouertie of spirit all our liues for sinne, which is an humble sight and sense of sinne and misery, when a man findes a want of all goodnesse in himselfe, and in an holy despaire of himselfe hee flies wholly to the merciemercy of God in Christ, longing after it aboue life, and hungring after it aboue all things in the world.
Secondly, a trembling at Gods word; for these two are ioyned, Isa. 66. 2. I will looke to him, that is of a contrite heart, and trembleth at my Word; and yet loueth the sharpest reproofes of it; which is ioyned with the former, Psal. 119. 119. 120. I louelove thy testimonies; My flesh trembleth for feare of thee, and I am afraid of thy iudgements.
Thirdly, silent submission to Gods corrections, Psal. 39. 9. I was dumbe, I opened not my mouth, because thou diddest it: Micah. 7. 9. I will beare the wrath of God, because I hauehave sinned: we must get into our hearts a patient waiting in all iniuries and wrongs, till God plead our cause.
Fourthly, a mourning vnderunder the grudgings of our owne hardnes of heart, and that we cannot mourne and get them to through subiection: so did the Church returning to God, Isa. 63. 17. O Lord, why hast thou hardned our hearts from thy wayes? returne for thy seruants sake, and for the tribes of thine inheritance.
Fifthly, a feare of the occasions of sin, and hatred of appearance of euill, & of the garment spotted by the flesh.
Whose mouthes thou doest binde with bitte and bridle:]
OVt of these words we may note; that, If a man wil Doctr.continue indocible and intractable, God hath his God hath a bridle for vntractable sinners.bitte and bridle for him, to curbe and hamper him: If men will be as Horses and Mules, God will deale with them as men doe with Horses and Mules. Prou. 26. 3. Unto the Horse belongs a whip, to the Asse a bridle, and a rod to the fooles backe: God hath rods enough in store, to whip the folly of sinners, otherwise incorrigible: Leuit. 26. 27. If yee will yet walke stubbornly against mee, I will walke stubbornely against you in mine anger, and will chastize you yet seuen times more according to your sinnes.
Now then, a man walketh stubbornely, when hee regards no admonitions, nor precepts, nor corrections and iudgements to bring him to amendment, as a child or seruant is then stubborne, when hee will hauehave his owne wayes, notwithstanding all meanes the Father or Master can vse to the contrary; he intreates faire, threatneth, and layes on a loade of stripes, but the other stands close to his owne disordered will; and to disobedience addes a wilfull and peruerse frowardnesse. But what gets a man by his obstinacie and frowardnesse against God? why, God walkes frowardly in anger against him; his hardnesse of heart hardeneth God against him, his stonie heart brings vponupon him Gods brazen hands. And then God is said to walke stubbornly, when he doth as a stubborne and peruerse man, being mooued against another, vseth to doe: as, first, a stubborne man seekes all the hurt hee can to him, whom hee spites: so God findes out plagues against sinners, but all in the way of iustice, as the froward man doth not. Secondly, he shuts his eare to all prayer and entreaties, and will not heare of any reconciliation: so doth the Lord in sinnes of this nature. Thirdly, hee reioyceth to see his harme, and the Lord laughs at a wicked mans destruction, Prou. 1. 26.
What be the bridles, wherewith God curbeth obstinate Quest.sinners?
Diuers: first, his owne will and good pleasure, by Answ.which he lets them sometimes go with the reine in their Gods bridles what.neckes; and sometimes againe reines them vp at his pleasure: for as men by an halter or bridle leade an Horse and other vnruly creatures whither they would not: so the Lords will ouer-rules the sinner, and orders him this way or that. Iudas was often warned of his sinne of couetousnes, yet he went on obstinately in it; the Lord suffered him to perfect it, but instantly the Lord ouermastered him, put his halter about his necke, and made an end of himselfe and his sinne.
Secondly, the law, a part of Gods wil reuealed, is another bridle: the law is added because of transgressiō, saith the Apostle, and is giuen, not to the righteous, but to the lawlesse and disobedient, namely, by feares, threats, and the cursings of it to represse and restraine them; that looke as harmefull and vnruly beasts, as Lyons, Dogs, Horses, are tyed vp and chayned that they doe no hurt, so vnruly sinners are hampred by the Law, the doctrine of which is as a Tedder, and the threats as a Curbe to contayne them within some bounds.
Thirdly, Gods hand and power in iudging and reuenging, is another bridle to tame wicked persons, and keepe them from rising vp against him or contemning him. Pharaoh, who would not know who the Lord was, was onelyonly by this bridle ouer-mastered and subdued. This bridle sometime the Lord hampreth the inner man and conscience withall, vexing the wicked man with horror, accusation, and despaire, as Cain; sometimes the outward man with visible iudgements; often by others, he lets them fall into the hand of the Magistrate, and so he cuts them off; not seldome by themselues, by quarrelling, drinking, or intemperance insensibly to slay themselues; and often in desperate impatience and wickednesse, he makes their owne hands their Executioners, to cut off the thred of their liues, as Iudas and Achitophel. Nay, this bridle doth not only in this present life curbe and hamper the wicked, but eternally in the life to come, and shall neuer be drawne out of their mouthes, to giuegive them the least ease or hope of an end, when it shall be made as sharpe and cutting as GOD himselfe can deuise.
The reasons, why God hath these bridles for indocible Reason. 1.and incorrigible sinners, are these.
First, because he is a iust Iudge, and rendreth to eueryevery man according to his workes. Psal. 18. 26. With the froward thou wilt shew thy selfe froward: that is, thou vvilt by the effects declare another carriage to the wicked then to the godly. Wilfull sinners must reape as they hauehave sowne, and drinke as they hauehave brewed, and hauehave returned to them according to their owne measure.
Secondly, for the declaration of his mightie power vponupon the wicked. Isa. 37. 29. Senacherib, Because thou hast raged against me, and thy tumult is come vp before me, I will put my hooke in thy nostrils, and my bridle in thy lips: that is, because as a wild Horse thou hast tumultuously rebelled against me, I will bridle thee, and with shame enough leade thee against thy heart from thy enterprises.
Thirdly, necessitie calls for it: for if God should not bridle and restraine the malice of the Deuill and his Agents, there would be no liuing in the world: for sinne is of that spreading nature, that it would neuer know bound or banke. Neither hath any sinner any bridle or stay in himselfe; therefore God vseth this bridle for the preseruation of the world, and humane societie in it: he hath set vp his solemne Ordinances, of Magistracy in the Commonwealth, and Ministrie in the Church, to represse and bridle sinne and sinners: but when these either faile, or are contemned, his owne hand holding the reynes, checks and controls those who will know nothing else.
This should moue vsus further to beware of standing out with God, while he gently calleth vsus by his Word: Vse 1.If we will not heare his fatherly voyce, wee must feele the hand of his seueritie: If we will not be bended with the rod of his mouth, we must be broken with the rod of yron that he holds in his hand. Here consider, first, how brutish it is not to heare reason, not to be capable of perswasion, but all that is done must be with bit and bridle.
Secondly, that there is no resisting of God by force and armes, by warre and weapons, but by humilitie, faith, and repentance. Were it not better then, to take the rod of mortification betime into our owne handes, and beat our selues gently, then force the Lord to take the rod of his indignation against vsus?
Thirdly, consider God is the same in his dealing with his Church, and his manner hath alway beene first to warne and admonish the sinner, and wait with patience his amendment, but, not attayning his purpose, he hath alway turned to seueritie; when his vocall Word could not be heard, his reall Word must. Hos. 5. 4. 12. how many meanes vsed the Lord to reclaime Ephraim, that is, the people of Iudah, from her Idolls and transgressions? but vers. 4. they will not giuegive their mindes to turne vntounto their God; hereupon the Lord turnes him to his reall Word, that is, his iudgements, but as one slow to wrath, vers. 1. therefore I will be to Ephraim, as a moth, & to the house of Iudah as a rottennes; that is, by leisure and smaller iudgements beginne to consume them: and if Ephraim, now seeing his sicknesse, will goe away still and seeke to others beside me, then I will be vntounto Ephraim as a Lyon, and as a Lyons whelp to the house of Iudah, (not as a moth:) but in rage teare and spoile, and none shall rescue.
Ezek. 24. 12, 13. the skumme of Ierusalem went not from her, therefore her skum shall be consumed with fire: But why did it not goe from her? Did shee want meanes? No, I would hauehave purged thee, saith the Lord, and thou wast not purged: therefore now thou shalt not be purged till I hauehave caused my wrath to light vponupon thee.
The same is Gods dealing, whether with people or persons: if his Word cannot separate the skum from thee, his fire shall, and if the meanes of purging cannot preuaile, thou shalt hauehave thy will a while, thou shalt not be purged, but then God will hauehave his will, his wrath shall light vponupon thee. Thou that by Gods Word wilt not be perswaded to leaue thy vaine swearing, the bridle of the Law and the menaces of it, restraine thee neuer a whit, God hath another bridle of his reuenging hand and power, which will make thee know, that though his patience for the present be great, ye hee wil not euer hold him guiltlesse that taketh his Name in vaine. Thou that art in league with thy drunkennesse and drunken companie, hearest the Word say, that Drunkards shall not come into the Kingdome of Heauen: this is no bridle for thee, thou runst vponupon head without rule or reynes of moderation and sobrietie; Gods hand and power will bridle thee well enough, when thou shalt drinke the cup of his wrath, mixed for his enemies, and thou being one shalt not auoyd. Thou that art an enemie to the Word, because it is an enemie to thy sinne, and scoffest the profession and professors of Religion, vnderunder the titles of Heretickes, hearest the Word cursing those that curse GODS people, Genes. 12. 3. yet this is no bridle nor stay to thee, but thou pleasest thy selfe still in disgracing them: know that God hath his bridle to hamper thee with, and hee will binde thee if thou wert as fierce as a Beare, and thou shalt know it, when Christ shall bee ashamed of thee, and say to thee standing without: In that thou hast scoffed one of these that beleeued in mee, thou diddest it to me. Remember Iulian; when the Lords bridle was in the mouth of that Monster, hee cryed, Vicisti, Galilaee, vicisti: the like shall bee vntounto thee, and vntounto Sabbath-breakers, Vsurers, Lyars, &c.
Fourthly, consider the vncertaintie of our liues, no man hath a lease of his life, and if death take vsus away in our obstinacie, we perish for euer, as the tree fals so it lyes, as death leaues vsus, so the iudgement finds vsus.
Secondly, let this consideration perswade vsus to willing and free subiection to God and his Word, lest God Vse 2.bee inforced with the bridle of his might to tame our fiercenesse and senselessenesse: for this is the threatning, that the Lord will walke stubbornely with his owne people, till their vncircumcised hearts be humbled, Leuit. 26. 41.
And to the effecting hereof, consider: First, God requires a reasonable seruice of thee, Rom. 12. 1. not vnreasonable, like that of vnreasonable creatures that doe all by constraint, by the rod and the spurre, but voluntarie and cheerefull: All sound obedience to God must proceed from sense of his louelove, and this puts life into it; for that which is forced and constrained for feare, is hypocriticall.
Secondly, the subiects of Christ are called a willing people, Psal. 110. 3. and those that are inwardly taught of God, worke and obey not by the compulsion of the Law (although the best need sometimes not onelyonly threats, but rods aso, and bitts, and bridles to keepe vnderunder their lusts:) but the Spirit hath in their generall purpose and course freed them to a voluntarie subiection and obedience.
Thirdly, Gods acceptance of our dutie, and consequently our comfort is in the willing and cheerefull manner of performance: A wicked man may doe the same things with the godly, and go beyond him in matter, the difference is in the manner and end. God loues and accepts free-wil Offrings; If a man giuegive, God loues a cheerefull giuer: If a man doe any dutie of his calling, let him say as Paul sayd of himselfe, If I doe it willingly, I hauehave a reward, 1. Cor. 9. 17. It is not thanke-worthy, but the worke is lost, when a man is drawne to the duties of pietie or charitie, as a Beare by the ring in his nose, or an Horse by the rod and spurre to his wayes end: GODS louelove must bee our spurre, and then wee may looke at the recompence of reward.