Exposition of Jude 2, Biblical exegesis · Verse 11 · Commentary 3
EXPLICATION.
Three things are here to be opened.
1. Their guide: Balaam.
2. The example he ſet before them: Erring for Reward.
3. The manner of their following this Example, ſet forth in their running greedily after the ſame.
1. For the firſt; Their Guide was Balaam. Concerning his practice and puniſhment; it will be more proper to ſpeak in the following part. Touching his Country, Parentage, and Office, I ſhall ſpeak briefly in this.
1. For his Country; We read, Deut. 23.4. That it was Meſopotamia, and that the Town or particular place of Meſopotamia where he reſided, was Pethor; and of himſelf he ſaith, Numb. 23.7. Balac the King of Moab hath brought me from Aram, out of the Mountaines of the Eaſt. This Meſopotamia, and Aram (or Syria) are uſed indifferently, ſometimes the one for the other: Non ſolum … quòd aliqua tan. tum Syriae particula ſit, quae … dicitur Meſopotamia pr… prie dicta, ſed, quòd maxima Syriae pars, tota ſit Meſopotamia, & inter amnis, viz. inter Euphratem & Tygrim. Pined. in Job. 23and not only becauſe ſome ſmal part of Syria is Meſopotamia, properly ſo called; but becauſe the greateſt part of Syria is called Meſopotamia, or the Region lying between thoſe two great Rivers, Tygris and Euphrates: Some there are who have thought that this Balaam was a Midianite; and their reaſon is, becauſe Numb. 31.8. and Joſh. 13.22. its ſaid, that he was ſlain with the Midianites, when the Iſraelites deſtroyed them. Of this opinion is Maſius, one of the Learnedſt among the Pontifician Expoſitors. Pineda in his Comment upon Job ſeeming alſo inclinable to it: for though the Scripture tels us, that he was of Aram or Meſopotamia, yet (ſay they) under the name of Aram or Meſopotamia (largely taken) is contained ſo large a tract of Countries, as takes in Midian; and ſome conceive, that he ſpeaks himſelf to be of Aram, to gain the more honour and credit to himſelf, becauſe the Aramites and Caldeans were in thoſe dayes moſt famous for Divining and Aſtrologie. But whether his abode among the Midianites, was by reaſon that Midian was his Countrey; or whether he took the Midianites in his way homeward from the King of Moab, to give them counſel to draw Iſrael to ſin; or whether he returned to them again from his Country of Aram or Meſopotamia to receive his wages, I determine not; ſure I am, it was a moſt juſt retribution of providence, that he ſhould be among the Midianites when they were deſtroyed; Numb. 31.16.their Counſellor in ſin, deſerving to be their copartner in puniſhment.Numb. 22.5. Mich. 6.5. Quia Graece dicitur foreign, ſignificatur Bal…am faiſſe ſilium B… ſor; lic…t Num. 22. dicatur filius Beor, et aut hic poſitus eſt vox Boſor pro Beor, aut utro que nomine vocabatur. Salmer. Gen. 26 34. Gen. 36.2. Joſh. 7.1. 1 Chron. 2.5. 1 Chron. 8.31, 33. Judg. 6.32. 2 Sam. 11.21
2. For the Parentage of Balaam, the Scripture tells us, that he was the ſon of Beor; and 2 Pet. 2.15. he is called Balaam the ſon of Boſor. How could both be true? The Vulgar Tranſlation renders the place, Balaam ex Boſor, Balaam of Boſor, as if Boſor were the name of a place where Balaam lived. But the words in the Original, foreign (not foreign, but) foreign, will not bear that interpretation, but muſt neceſſarily denote, not the place, but parent of Balaam, as ſome of the Papiſts themſelves, notwithſtanding their Zeal for their Tranſlation, are forced to grant. And whereas the father of Balaam is Numb. 22.5. Mich. 6.5. called Beor, not Boſor, its conceived by ſome, that he was foreign, had two names, viz. Beor and Boſor, this beſtowing of two names on one man being frequent in Scripture; thus the wife of Eſau is called both Bathſhemath and Adah. the ſon of Zerah is called both Zimri and Zabdi; Mephiboſheth is called Merib-baal; Iſhboſheth is called Eſh-Baal; Jerubbaal, Jerubeſheth. Others anſwer, That the word Beor is here put for Boſor, 2 King. 15.29. 1 Chron. 5.6. 1 Chron. 2.9. Ma…th. 1.3. Joſh. 24.30. Judg. 2.9.which mutations of proper names are frequent: ſo Tiglath Pileſer is called Tilgath Pilneſer; Ram is called Aram; the place where Joſh…ah was buried, is called both Timnath heres, and Timnath ſerah, &c.
3. For the Office of Balaam; he is called both a Prophet, and a Sooth-ſayer or Diviner. A Prophet he is expreſly called by Peter, 2 Pet. 2.16. and in the ſtory of Balaam ſet down by Moſes, there is frequent mention of his receiving meſſages and anſwers from Jehovah, Numb. 22.8. I will bring you word (ſaith he to Balacs Meſſengers) as the Lord ſhall ſpeak to me; and ver. 13. The Lord refuſeth to let me go with you; and ver. 18. I cannot go beyond the word of the Lord my God; Num 23 5, 16.and Moſes ſaith, that the Lord put a word in Balaams mouth; he uttered a Propheſie concerning Chriſt by Divine inſpiration; There ſhall come a Star out of Jacob, and a Scepter ſhall riſe out of Iſrael. Numb. 24.17. to which Propheſie he prefixeth this ſolemn Preface, He hath ſaid, which heard the words of God, and knew the knowledg of the moſt High, Vid. Aug. Trac. 49. in Joh.which ſaw the Viſion of the Almighty. Even the worſt men (as here Balaam) have ſometimes foretold future things by a Spirit of Propheſie: God inſpi…ed Pharaoh with a Prophetical Dream: God hath ſhewed unto Pharaoh (ſaid Joſeph) what he is about to do, Gen. 41.1, 25. The like may be ſaid of Nebuchadnezzar, Dan. 2.47. Some of the wicked who ſhall be ſentenced to depart from Chriſt at the day of Judgment, ſhall be able to ſay, Have we not Propheſied in thy name? Matth. 7 22. Caiaphas the High Prieſt, a bloody unrighteous man, Propheſied (Joh. 11.51) that Chriſt ſhould dye for that Nation. Poſſibly Balaam uttered not his Propheſies, as underſtanding their force or genuine ſenſe; to be ſure, his heart was not holily affected with what his tongue uttered: which ſome conceive to be intimated in that expreſſion, of putting a word into Balaams mouth, a phraſe never uſed concerning the inſpiring any of the holy Prophets. And whereas, Joſh. 13.22. Balaam is called a Sooth-ſayer or Diviner; the word which we tranſlate Sooth-ſayer is a word of a middle ſignification; foreign Dent. 18.10.for in Scripture it is not only taken in the worſt ſenſe, for one that uſeth Divination, or is a Sooth-ſayer; but in a good conſtruction, for one that propheſies or foretels things to come, Mich. 3 11. Sept. foreign, Vatem reddiderunt.as Mich. 3.11. And ſome there are, who think that Balaam is here called a Sooth-ſayer, only in regard of his ambition and covetouſneſs; and of his ends and aimes in all he did, which were not Gods glory, or the love of the Truth revealed to him, See Engliſh Annot…on Joſh. 13or of his people whom he bleſſed, but his own advancement, and the wages and reward of Divination, according to the manner of wicked Sooth-ſayers. But I rather conceive, that Balaam out of deſire of gain, made uſe of Divelliſh Arts and unlawful Divinations for the curſing of Iſrael. Its ſaid, Numb. 24.1. that he went not, Annot. in Numb. 24.as at other times, to ſeek for Enchantments. Whereby it may be evidently collected (ſaith Ainſworth) that all his former Altars, Sacrifices and conſultations with the Lord, were by the wicked Art of Enchantment, or obſerving of Fortunes, ſuch as the Prophets and Diviners of the Nations uſed, Deut. 18.10, 14. which he now left, as ſeeing them not available for his purpoſe. His ſerving of God, Vid. Ameſ. in 2 Pet. p. 272.was mixt with his old Superſtition, in the number of Altars and Sacrifices, in their ſite or poſture towards the points of Heaven, in his Geſtures and ſet form of words, &c.
2. This for the Explication of the firſt particular, viz. whom theſe Seducers followed, or their Guide: The ſecond followes, viz in what way they followed him, or the example which he ſet before them; viz. his [Balaams] Error for reward. In the Greek the words are foreign.
Two things are here to be opened.
1. What that Error was which they followed?
2 How it was for reward?
For the firſt, The word foreign, foreign, Hinc Planeta, A Planet or wandring Star. 2 Pet. 2.15.here tranſlated Error, properly ſignifies an Aberration, or wandring from a right path or courſe wherein a Traveller ſhould walk; and therefore more fully Peter explains this Error of Balaam, and theſe Seducers who followed him, to be a going aſtray, and forſaking the right way; But more particularly, the Error whereof the Apoſtle here ſpeaks, is differently expounded. 1. Some Learned men conceive it to be that whereby both Balaam, and theſe Seducers, were deceived in their expectation of reward and wages, honour, pleaſure, profit, &c. by their ſinful endeavours; and no doubt, but in this reſpect their way might fitly be called Error or deceit, for Balaam in propounding to himſelf the wages and reward, which Balac promiſed to him, in caſe he would curſe the Iſraelites, was himſelf clearly deceived; he being not only diſappointed of what he look'd for, viz. honour and gain, but alſo bringing upon himſelf that which he looked not for, a violent death by the Sword, and (moſt likely) the eternal deſtruction of his ſoul: in ſtead of receiving his reward from Balac, he received it from God, Numb. 31.8. Joſh. 13.22. As alſo did theſe Seducers draw to themſelves, in ſtead of worldly advantages, which they aimed at, ſwift deſtruction and condemnation (as the Apoſtles ſpeak) both of ſoul and body. Others (as I conceceive) more ſutably to the ſcope of the Apoſtle, and to the conſtruction of the other words, immediately going before and following, underſtand this Error to be the ſwerving, wandring or deviation of Balaam (imitated by the Seducers) from the way of Gods will and commandment, both in regard of their practice, and (eſpecially) their Doctrine, or what they taught others, whereby they made them to err and wander from the right way: For Balaams practice it was an erring and wandering from the plain and expreſs precept of God, in that he went to Balac, and that with a defire to curſe the people. His way was perverſe before the Lord, Numb. 22.32he was out of Gods way when he was in the way of his journey. For his teaching of others, he taught Balac to err, in counſelling him to build Altars and offer Sacrifices for Enchantments, and to entice the Iſraelites to Adultery and Idolatry by the company of the daughters of Moab; and it is as plain that he made the Iſraelites to err from the way of righteouſneſs; by teaching Balac to caſt a ſtumbling block before them, Rev. 2.14.to eat things ſacrificed to Idols, and to commit fornication; that thus they ſinning, might be afterward deſtroyed.
As touching theſe Seducers, it is moſt evident that they in their own practice wandered from the way of righteouſneſs, and left the way of Truth in their Doctrines; that they were ringleaders to Error; blind guides, who made many to follow them into the ditch; Deceivers, 2 Pet. 2.falſe Prophets, bringing in damnable Hereſies, many following their pernicious wayes: And that hereby (as Peter ſpeaks) They went aſtray, and forſook the right way, viz. the way of Truth. A great ſin, 1. becauſe Error is a deviating from, and an oppoſing of the way and Word of Truth. Errors (as Tertullian ſpeaks) ariſe caede Scripturarum, by the fall of Scripture. The Erroneous reſiſt the Truth, 2 Tim. 3.8. The leaſt Error diſpoſeth the heart to reject the greateſt Truth: And as in nature, darkneſs deſtroyes light, blindneſs puts out ſight, ſickneſs removes health; ſo Errors undermine and deſtroy Truth. None are ſuch enemies to Scripture, as the lovers of Error; they ever oppoſe it, either by denying it, or perverting it. 2 Errors are deviations from holineſſe; they oppoſe Grace as well as Truth. They everthrow the ſaith of people, and alſo eat up Godlineſs. An Erroneous head, and a godly heart will not meet. 2 Tim. 3.5.Error makes men deny the power of Godlineſs, and its an in-let to profaneneſs. Every Text in Judes Epiſtle, is a Comment on this Truth: The Apoſtle calls falſe Teachers evil workers, Phil. 3.2. They whoſe minds are defiled, are reprobate to every good work. Tit. 1.15, 16. 2 Theſ. 2.3.Truth reforms as well as informs. Antichriſt is called the man of ſin. The corrupting of the judgment, is the caſting poyſon into the ſpring. 3. Error is catching and diffuſive. The Erroneous have many followers; nor do they go to hell alone. Every Error meets with a complying party in our natures. Truth is hardly entertained; Error readily admitted. And ſeldome is any one erroneous, but withal he endeavours to propagate his Opinion, and that violently, and ſubtilly. 4. Error, by departing from Truth and Holineſs, oppoſeth the peace of the Church. From mens not conſenting to wholſome words, come envy, ſtrife, 1 Tim. 6.3, 4. Gal. 5.12.and reviling. I would they were cut off (ſaith Paul) that trouble you. Error turnes men into devouring Dogs, Phil. 3.2. grievous wolves, Acts 20.29. Witneſs Arians, Donatiſts, Papiſts, Anabaptiſts. To conclude, Error is pernicious, damnable, a ſhipwrack, a Gangreen, creeping from joynt to joynt till it eateth out heart and life, and deſtroyeth all Truth, Grace, Peace, Salvation.
2. For the ſecond thing, viz. Error for reward. The word in the Greek is foreign. Our Learned Divines obſerve againſt the Papiſts, that though foreign, ſometime ſignifies a reward due and deſerved, or hire due to a workman for his work; yet it is at other times, Mercedis nomen paſſim in ſacris Scripturis accipitur pro conſtituto quidem prae min, ſed eo tamen gratuito. B…z. in Mat. 6. Matth. 20.8.14.15.a word of a middle ſignification, nothing a free and gratuitous, as well as a due and deſerved reward; and plainly doth it ſignifie Rom 4.4. a reward of meer grace, not an hire or wages; and the force of the word doth imply only a reward due by the Covenant of him who giveth it, unto him to whom 'tis given, whether the work which he doth deſerveth it or no. The penny given to thoſe who had wrought but only one hour, and that in the cool of the day, is as well called by this word of reward, as the penny given to them who had born the heat and burden of the whole day. In this place it denotes the wages or recompence which Balaam and theſe Seducers aimed at, and expected for their Error; for I read not foreign reward, as relating to the word foreign, Error, (as ſome Learned men do) thus, They ran greedily after the Error or deceit of the reward or wages of Balaam: Deceptione merced is quâ de ceptus fuit Balaam, effuſi ſunt Beza, Eraſmus. Vatablus, Pagnin. Errore Balaam mercede, effuſi ſunt. Vulg. Montan. Melior ſenſus, quod effuſi ſunt propter mercedem, ſeu mercedis gratiâ, ita ut in foreign, ſupplcatur foreign. Sic Occumenius. foreign Errantes ſicut ille, lucri & quaeſtus gratiâ, dogmata prava annunciaverunt. Lorin. Praepoſitio foreign, quae eſt in foreign poſoit Genitivum. Lapid. in loc. Nonnulli perperam reddunt deceptione mercedis quâ deceptus, &c. Multo elegantius, aptiuſque vocem foreign, Graecanica ſcholia ad ſubſequentia refert, ut ſenſus ſit, Gnoſticos, Balaami errorem ſecutos eſſe mercedis cupiditate, ut ſubandienda ſit vox foreign, &c. Juſtinian. in loc.but I rather refer the word foreign, Reward (as others better) to the word foreign (ran greedily) thus, They ran greedily for reward after Balaams Error; that is, as Balaam toyl'd, journeyed, took pains, went from place to place, from Altar to Altar, &c. to ſpeak perverſly, to curſe Iſrael, and give wicked and pernicious counſel; and all this for filthy lucre or baſe gain, and to get reward from Balac; ſo theſe Seducers care not what Hereſies they utter, what pernicious and damnable Doctrines they preach, or Errors they broach, ſo as they may but gain reward and wages from poor deluded people. And our laſt Engliſh Tranſlation intends this ſenſe. Thus likewiſe Oecumenius, Mo…tanus, Juſtinian, with ſundry others. And as this Interpretation of their running greedily for reward after Error, is moſt apt and elegant, and ſeems beſt (ſay ſome) to anſwer the Original word foreign, in regard of its compoſition; ſo is it moſt agreeable to thoſe other places of Scripture which mention the end which falfe Teachers propound to themſelves, in venting their Errors, and which tell us, that they ſerve their own belly, Rom. 16.18. that their gain is godlineſs, 1 Tim. 6.5. that they err from the faith while they covet after money, 1 Tim. 6.10. that they teach things which they ought not, for filthy lucres ſake, Tit. 1.11. that through covetouſneſs they make Merchandiſe of people, with feigned words, 2 Pet. 2.3. that they have an heart exerciſed with covetous practices, 2 Pet. 2.14. Cyprian writing of Novatus, that miſchievous Heretick, ſaith that he was Avaritiae inexplebili rapacitate furibundus, Beyond meaſure, Avaritiaeſt plerumque Haereſium comes, fomes, mater, nutrix, &c, Ameſ. in 2 Pet.and even to madneſs covetous. The covetouſneſs of Hereticks, is the companion, fewel, mother, nurſe (ſaith Ameſius) of their Hereſies.
Now the ſinfulneſs of following Error for reward, appears in two things eſpecially
1. In its profaneneſs: What more profane and godleſs courſe imaginable, then for an Inſtructer of ſouls to be a Vaſſal to dung! Covetouſneſs is iniquity in all men, but blaſphemy in a Teacher of ſouls. His Titles, Maſter, Office, Doctrine, are all heavenly; how inſufferable is it then for him to be earthly! How ſhall he take off mens affections from the world, when as he followes that as moſt precious, which he tells others is moſt ſuperfluous? The birds of the ayr which fly next heaven, neither ſow, nor reap, nor carry into the barne; and how unſutable is it, that they who by their vocation are next heaven, ſhould yet in their deportment be furtheſt from it! That they ſhould be like Foxes, diſſwading the beaſts from that booty which they intend to make their own; and that they bidding men look upward, ſhould caſt their own eys only downward! Thou, O man of God (ſaith Paul, ſpeaking of coveteouſneſs, 1 Tim. 6.11to Timothy) flye theſe things: A man of God muſt not be a man of the world, a ſlave to Mammon, a meer muck-worm, or rather a moving muck-heap. A Star of heaven, nay, an Angel, muſt not degenerate into a clod of earth. What likewiſe more profane then to barter away precious ſouls, heaven, Chriſt, God himſelf, for baſe pelf, filthy lucre? to make Merchandize for a piece of earth, of Chriſtians and Chriſtianity? How unſu…able and diſproportionable a prize is Silver, when for it that ſoul is ſold for which Chriſt died! In ſhort, How impious is it to ſell that Truth for dung, which we ought to buy with our bloods!
2 In its Hypocriſie and diſſimulation. Who ever broached or taught an Error profeſſedly for gain, nay without a pretence of advancing Truth, and of aiming at Gods glory, and the good of ſouls? What cozenage ſo vile, as that which ſeems pious? All deceit is abominable, and that moſt which ſhrouds it ſelf under the wing of Religion; for gain to be the meaning, and Godlineſs the cloak? Is not this as bad as for Jacobs ſons to hide their cruelty againſt Shechem with Circumciſion? for Abner to cover his revenge againſt Iſhboſheth with the Divine Oracle? Quaerunt diſcipulos quos petuniis emunge…e poſſunt, non qu…d ſalutem animarum procurare curabaut. Mont. App. Sec. 28.Abſolom his Treaſon with a Religious Vow? Jezabel her murder with a Faſt? This odious diſſimulation of theſe Seducers, made them like the Kite, to be eying the prey on the dunghil, gain, when they ſeemed to ſore up to the clouds in their inſtructing of ſouls. Its moſt unſutable for Satans ſervants, and Mammons Drudges to be cloaked with Chriſts Livery, to deliver Doctrines for gain, and yet to pretend Conſcience, Religion.
The third particular to be opened is, After what manner they followed the Error of Balaam for reward. 3 Branch of Explication.Jude ſaith, foreign, They ran greedily after it. The word properly ſignifieth, they poured out themſelves, it being a reſemblance taken from the pouring out of water. And according to this Reſemblance, taken from the pouring forth of water, the word may note either,
1. A pouring forth in point of Deſtruction, diſſolution, and overthrow; ſuch as whereby in regard of their total and irrecoverable ruin and perdition, theſe Seducers (with Balaam) became utterly loſt, as water poured out. Thus the Pſalmiſt, as a Type of Chriſt, deſcribing his extreme debilitation, and approaching diſſolution, complains Pſal. 22.14, that he was as water poured out. So the woman of Tekoah, ſetting forth a deſperately loſt eſtate, ſaith, we muſt needs dye, and are as water ſpilt on the ground. In this ſenſe its ſaid, Joſh. 7.5 when the Iſraelites were ſmitten before the men of Ai, Qui roborc excellens eras, aut eſſe debueras, factus es debilis & attenuatus, viribus omnibus deſtitutus. Ita aptiſſimèqua. drat oppoſitio. Qui eras principium robor is mei, effuſus es ſicut aqua, liquefactus es, exhauſtus viribus, ita ut nihil à te deinceps ſit expectandum magni & heroici. Rivet in Gen. 49.that the hearts of the people melted, and became as water; and thus alſo I underſtand that expreſſion of Jacob concerning Reuben, Gen. 49.4. whom, though in reſpect of what he might have been by the right of primogeniture, he calls his might, the beginning of his ſtrength, the excellency of dignity, and the excellency of power; yet in regard of what he was to be in the loſſe of this power and dignity; Jacob ſaith, that he was unſtable, or poured forth as water, that is, was to be weak, brought low, and ſo emptied of ſtrength, that nothing great and heroick was to be expected from him. How fitly this diſſolution and loſt eſtate agreed to Balaam and theſe ſeducers, that ſought to heighten and ſtrengthen their condition by error and unrighteouſneſs, who ſees not? their ſin could not be a ſtable and ſolid foundation of greatneſs, but it made them vaniſh and periſh like water poured forth; they periſht in their names, eſtates, bodies, ſouls. And therefore the Arabick renders this place, in mercede exaruerunt, in their reward they dryed up or decayed, as after the pouring forth of water there follows drineſs in that thing out of which the water is poured.
2. Or this pouring forth as water (according to others better) may import a pouring forth in reſpect of the forwardneſs, force, violence, Acts 2.17.18.33. So Acts 10.45 Sic dicimas effundere ſe in li bidine, in queſtus, lacbrym…, vota; effundere furorem, iram, minas, querelas, rabiem, vires, vocem, honores in mortuum. Lor. in loc.and impetuouſneſs of theſe wicked men, in the ſinfull proſecution of their luſts; and thus this reſemblance, of pouring forth as water, is ordinarily uſed in Scripture; as Hoſ. 5.10. I will pour out my wrath upon them like water, Amos 5.24. Let judgment run down as waters, and righteouſneſs as a mighty ſtream. Jude then here intends, that theſe Seducers put forth themſelves, in the proſecution of their luſt, like water poured out. As a forcible ſwelling ſtream breaks down the banks, and violently bears down all before it, ſo theſe were ſo mad upon their gain, that they could not be reſtrained, but violently broke down all the banks and bounds which were ſet to keep them in. And probably the Apoſtle may here refer (in his ſetting down the violent eagerneſs of theſe ſeducers upon their reward) to that furious march, and impetuous progreſs of Balaam, when he journeyed to Moab, upon promiſe of wages, whom neither Gods prohibition before he began his journey, nor the cruſhing of his foot, nor the ſpeaking of the Aſſe, nor the drawn ſword of the Angel in his journey, nor the ineffectualneſs of all his enchantments afterward, could hinder from purſuing his covetous deſign; but early in the morning, up he gets, breaks the bounds of Gods command, begins his journey, furiouſly ſtrikes, madly anſwers his Aſſe, wildly lays about him, breaks through all difficulties, at length comes to Balac; and then runs from Altar to Altar with inchantments; and in a word, would not give over till the ſword which he ſaw drawn before his eyes, was ſheathed in his bowels.
And this violent impetuouſneſs put forth by Balaam, theſe ſeducers, and other wicked men; this running greedily in the proſecution of their luſts, is notably ſet forth in Scripture, and that principally by theſe two conſiderations: 1. The means uſed for the hindring and reclaiming them, have not ſtopt and hindred them: like the man poſſeſt with Devils, no chains are ſtrong enough to hold them. Hence 'tis that the proſecution of luſt is ſometimes compared to the effuſion, 1 Pet. 4.4. foreign. Iſa. 57.20. Jer. 2.23. Jer. 8.6. Hoſ. 4.19.ruſhing out, foming or boyling of the Sea: Sometime to the ſwiftneſs of a Dromedary traverſing her way, ſometime to the ruſhing of a Horſe into the battell: Alſo the back ſliding of an heifer which will endure no yoke, not be kept in any bounds: Hoſ. 8.9.to the unbridled unrulineſs of the wild Aſs, which is and will be alone by himſelf, and will not endure any man to come neer him, to bring him under government. Who, ſaith God, hath ſent out the wild Aſſe? &c. he ſcorneth the multitude of the City, and regardeth not the crying of the driver, Job 39.5. that is, who but I (God) hath manumiſed or ſet free the wild Aſs from all ſervice of men, and ſet, and kept him looſe from thoſe bands to which other Cattel are ſubject, whereby they ſerve in the Cart, plow and under the ſaddle? &c. If drivers ſhould offer to urge him to work, as they do tame beaſts, he would ſcorn it, and ſhew them a light pair of heels. If a whole City ſhould ſeek to ſcare him and bring him to work, he would not regard it; An exact embleme of a man purſuing his luſt, who will not endure to hear of a maſter, but will be a ſtranger to diſcipline, knows no other law but his luſt, will be a ſon of Belial, without a yoke; yea the vehement impetuouſneſs of the wicked in proſecuting their luſts, Jer. 2.24. foreign. Clem. Alexandr.is ſet out by the violence of a wild Aſſe, winding the male, and running mad after after him, in her occaſion none being able to turn her away, or willing to weary themſelves therein; the wicked ſet sheir hearts on their iniquity, Hoſ. 4.8. The heart of the ſons of men is fully ſet in them to do evill, Eccleſ. 8.11. More particularly, 1. The Word and Will of God hinders not ſinners in their courſes of luſt; they break the yoke, Jer. 5.5.and burſt the bonds. They break bands aſunder, and caſt away cords from them. Jeſus qui potuit ſolem ſiſtere ne procederet, avaritiam bominum non potuit ſiſtere ne ſerperet: ad vocem ejus ſol ſtetit, avaritia non ſtetit. Sole itaque ſtante confecit Jeſus triumphum, avaritia procedente pene amiſit victoriam, Ambr. l. 2. de offic. cap. 26.When the Prophet had exhorted the people to turn from their evill ways, they tell him plainly, Jer. 18.12. and 2.25. There is no hope; that is, it is to no purpoſe to ſpeak to us, there is no poſſibility of reclaiming us, we are reſolvedly bent upon our courſes which we have pitcht upon, and firmly fixt to live as we liſt our ſelves. I ſpake unto thee in thy proſperity, and thou wouldſt not hear, Jer. 22.22. Though Joſhua ſtopt the Sun, that ſwiftly running creature, in its courſe; yet by ſevereſt threats, and ſtricteſt prohibition, he could not hinder Achan from his covetous attempt. Though Samuel told the Iſraelites the manner of their King that was to reign over them, and foretold them their many and certain calamities which ſhould thereby enſue, yet they refuſed to hear Samuels voyce, and ſaid, Nay, but there ſhall be a King over us. Neh. 9.16, 17.26.29. Fuit hoc gentilitium ac genuiuum vitium Judaeorum, ut nihil minus crederent quam quod à Prophetis traderetur. Mendoz. in 1 Sam. 8. Deut. 29.2. Matth, 29 21 Gen. 5.31.7.6.The Levites in their confeſſion, acknowledg that their fathers hardned their necks, dealt proudly, harkned not to Gods commandments, refuſed to obey, were diſobedient, rebelled againſt him, caſt his Law behind their backs, ſinned againſt his Judgments, withdrew the ſhoulder, would not hearken.
So obſtinate was Judas in his ſin, that the admoniſhing of the Traytor, and mentioning of the Treaſon, by Chriſt himſelf, could not work upon him. Though Cain was forewarned of God to take heed of hurting his brother, yet would he not be ſtopt from the Murder, Gen. 4.7. The preaching of Righteouſneſs to the old and obſtinate world by Noah, who by the language of his tongue in ſpeaking to them, and hand alſo in building the Ark (a work wherein he ſpent an hundred years) foretold them of their approaching Deluge, could not reclaim them from their luſts; yea, the ſlow proceedings of God in raining upon the earth forty dayes, could not work upon thoſe obſtinate ſinners, but as they lived, ſo they dyed in their contumacy. The like may be ſaid of the Sodomites, Gen. 19.9.who would not be diſſwaded from their unclean perſecutions by all the Arguments that righteous Lot could uſe. The Jewes would not, by the moſt clear and convineing Miracles of Chriſt, be reclaimed or convinced.
Yea 2, So great is a ſinners contumacy, that the greateſt of Gods judgments cannot reclaim him. Thou haſt ſtricken them (ſaith the Prophet) but they have not grieved; thou haſt conſumed them, but they have refuſed to receive correction; they have made their faces harder then a rock, Jer. 5.3. And chap. 8.6. Every one turned to his courſe, as the horſe ruſheth into the battel. The moſt viſible and apparent threatnings of death cannot ſtop the horſe from running into the battle, nor a ſinner from proceeding in his courſe of wickedneſs. Such was the reſolution of the Egyptians in purſuing the Iſraelites, that they would ruſh into the ſea, which they knew, could not be divided for their ſakes, and enter the jawes of death, rather then think of a ſeaſonable Retreat. Rather then ſinners will not ſatisfie their unlawful Luſts, they will ſpend, and profuſely caſt away their deareſt enjoyments. Quòd Aaron jubet inaures demi, ab auribus uxorum, &c. non abſurdè intelligitur, difficilia praecipere voluiſſe, ut hoc modo eos ab illâ intentione revocaret. Aug. q. 141. in Exod. Abulenſ. q 10.Some think that Aaron being required to make gods for the Iſraelites, demanded of them their golden ear-rings, which were in the ears of their wives, their ſons and daughters, to try whether he could ſuppreſs that Idolatrous deſire, by calling for thoſe things which were ſo dear and coſtly; and yet the people were ſo obſtinately bent upon Idolatry, that notwithſtanding theſe difficulties, they took Aaron at his word, and gave their moſt precious Ornaments for the making of a Golden Idol; and Abulenſis thinks, that theſe ear-rings were taken away from the younger ſort (their ſons and daughters) againſt their wills, and with ſuch violence, that their ears were torn and bloody, before the Ear-rings were pull'd from them. Jeroboam, by the rending of the Altar, and the drying up of his hand, was not reclaimed from Idolatry, 1 King. 13.33. Eſau, rather then he would not ſatiſfie his ſenſual appetite, for a meſs of pottage ſold his precious birth-right. Verberari à Damone mallebat quam à Deo coronari. Illa flagella adorabat, haec dona faſtidiebat. Mall…t ſuh diabolicis plantis crudeliter tundi, quam inter divinas ulnas molliter foveri. Mendoz in 1 Sam. 8.22But that which is the moſt aſtoniſhing wonder of all, is, that the Idolaters were ſo pertinaciouſly ſet upon their Idolatry, that they ſpared not their deareſt children, but offered the fruit of their loynes and wombs to Idols, to Divels. And who can ſufficiently admire that ſottiſh and ſinful pertinacy of Ahaz, who as he treſpaſſed yet more againſt God in his diſtreſs, ſo he expreſt i… by ſacrificing to the gods of Damaſcus which ſmote him? being more deſirous in the worſhipping of Divels to be ſcourged, then in ſerving the true God to be crowned; and that he might ſatisfie his Luſt, more willing to be trampled under Satans feet then to be taken into Gods embracements. See further for this Amos 4.6, 8, 9, 10. &c. the Prophets repeating Yet have ye not returned, &c. And Iſai. 9.13. The people turneth not to him that ſmiteth. Nor can the vanity inſucceſsfulneſs, and apparant ineffectualneſs of all the endeavours of ſinners, no nor yet their wearineſs, weakneſs, and inabilities, take them off from their luſts. Hence God ſpeaks concerning the Jewes, in the purſuing of their Idolatrous courſes. Thou art wearied in the greatneſs of thy way, yet ſaidſt thou not, There is no hope, Iſai. 57.10. Though ſhe was tired out with the length of her journeys in ſending to Idolaters, and ſaw that all her toyling and tyring out her ſelf was in vain, yet ſhe would not give over, but went on ſtill deſperately in that toylſome and chargeable courſe; though all her endeavours were fruitleſs and unſatisfying, yet ſhe never ſaid, Jer. 2.36, 37. 7.8. 2.12. Iſai. 30.5, 6. Hoſ. 8.7.Why ſhould I weary my ſelf any longer? Though ſinners obſerve that nothing which they do profits them; that all their ciſternes are broken, and will hold no water; that they ſow the wind, and reap the whirle wind; that their chariot wheels are broken off, and all their bridges broken down; that whatever they labour to lay hold on, flies away from them as did Joſeph from his Miſtris, when ſhe took hold of his coat: In ſhort, Notwithſtanding the ineffectualneſs of all their labours, they yet are like thoſe Sodomites, who though they were ſmitten with blindneſs, yet wearied themſelves in feeling for, and finding of Lots door; and were as full of unclean rage as ever. Though the bodies of ſinners may grow weary, and thereby the ſervices of their bodies fail and languiſh, yet their Luſts are as vigorous and green as ever; like a furious Rider, never wearyed by the length of his Journey, though the poor beaſt under him be tired and worn out. The Carcaſs may be worn and wearyed out, but Luſt is never tired: Luſt outlives its faculties, and never growes crazy in the oldeſt body. If the faculty could, luſt would ſtill riſe up early, lye down late, purſue unclean objects, lade it ſelf with thick clay.
2 Sinners, in ſtead of being ſtop'd or hindred in the proſecution of their luſts, by the means uſed to reſtrain them, become thereby the more violent and outragious in their courſes. 1 King. 18.22.The longer the Prieſts of Baal continued unanſwered, and the more Elijah derided them; the more they leaped, the louder they cryed, and the more they cut and gaſht themſelves. Why ſhould ye (ſaith the Prophet) be ſtricken any more? Iſai. 1.5.ye will revolt more and more: Ahaz in his affliction trepaſſed yet more. The Worſhippers of Diana, when their Idolatry was oppoſed, cryed out with the more vehement rage, Great is Diana of the Epheſians. Act. 19.28.Jeruſalem being called of God to weeping and mourning, in oppoſition to God, fell to all expreſſions of Joy, in ſlaying of Oxen, and killing of ſheep. The rebellious Iſraelites, who when Caleb perſwaded them to go up to Canaan, refufed the undertaking; when Moſes forbade them, deſperately and obſtinately, to their own deſtruction, adventure upon it. The wicked in the Laná of uprightneſs, Iſai. 26.10.where his wickedneſs is diſcovered and reproved, will deal the more unjuſtly. When Chriſt had ſo clearly convinced the Jewes of their ſin and his own innocency, that they could hold diſpute no longer with him, they run from arguments to ſtones and raylings, Joh. 8.28.Thou art a Samaritan (ſaid they) and haſt a Divel. When he had wrought a miracle on the Sabbath day, and juſtified his action, they were the more filled with madneſs. When Stephen had reproved the Jewes of their hypocriſie and cruelty, Luke 6.11. Cum coeli janua aperirentur, ipſas Judaei mentes claudebant. Aug. Act. 7-54.57.they were cut to the heart, gnaſhed upon him with their teeth, ſtopped their ears, ran upon him and ſtoned him. When Peter (though a holy man) was charged to be one of Chriſts company, he denyes it, with Curſings and Damnings of himſelf. When the Prophet told Aſa of his folly in making a league with the Syrians, its ſaid, that he was in a rage, and impriſoned the Prophet. foreign. Mat. 26.74. 1 Chro. 16.10 2 Chro. 36.16.When God ſent to the Iſraelites by his Prophets to make knowne to them their ſins, they mocked and miſuſed them, and deſpiſed the word which they delivered from God. As the Prophets ledled the Iſraelites, ſo they went from them, Hoſ. 11.2. They would have nothing to do with them or their Doctrine. When God would have healed Iſrael by his Word, Mercies and Judgments; when he tryed to cure the ſins of his people, their ſecret wickedneſs manifeſted it ſelf; all the means which he uſed, in ſtead of healing them, Hoſ. 7.1.did but ſtir and provoke the evil humours, and being rubbed on their ſores, they kick'd and raged the more. The rage of the mad dog is the more increaſ'd by the chain; and the ſwelling of the ſtream, by the ſtopping thereof; and they who are hindred in their paſſage in the ſtreete by carts, go on the faſter afterward. The more rubs and ſtops Balaam met with in his Journey, the more was his fury and violence increaſed. Nor did the Sodomites ever rage ſo much, as when they were oppoſed by the gentle admonition of Lot, and the ſutable and ſeaſonable puniſhment of blindneſs.
Nor will this violence and fury ſeem ſtrange, if we conſider, that in the proſecution of luſt, wicked men are carryed on, both in the way of their own natural propenſions, and inclinations; and alſo, by the ſtrong and vehement impulſions of that powerful and impure ſpirit the Divel. The violent and propenſe motions of a perſon to any ſin, are ſet out in Scripture by the word Spirit, becauſe they are naturally ſeated in the ſpirit, and furthered by a bad ſpirit; ſtirred up in and by an unholy ſpirit; ſo we read of the ſpirit of a deep ſleep, Iſai. 29.10 A perverſe ſpirit, Iſai. 19.14. The ſpirit of whoredom, Hoſ. 4.12.
The natural propenſion alone, hath very much in it to cauſe a vehemency and ſwiftneſs in motion; but when ſeconded and ſet forward by the force of an outward agent, the vehemency of that motion is much increaſed. A ſtone thrown and hurryed downward, moves the ſwifter, becauſe the natural weight thereof is improved by an acceſſory impreſſion: And the natural motion of a perſon in ſin, is made much more eager and impetuous, by the impulſions of Satan; ſinners then in the following their luſts are both carried down the tide of their own nature, and withall vehemently driven by the winds of Satans Inſtigations: and how ſwift a paſſage muſt needs be made by both conjoyned?
Beſides, wicked men follow their luſts, and indeavour their ſatisfaction as their chief end and good, and they have no other God; gain was Balaams God, Quic quid proponitur tanquam fin, is quaeritur nullâ adhibitâ menſurâ. Aquin.and advantage was the godlineſs of theſe ſeducers. And whatſoever (ſaith Aquinas rightly) any one propounds to himſelf as his chief end, he ſeeks and proſecutes without meaſure. Every man endeavouring to obtain, that, with his beſt and greateſt induſtry, which he apprehends as the beſt and greateſt good.
To conclude, Luſt knows no enough, no ſatisfaction, it always deſiring more; ever needy, and therefore ever greedy; ever empty, and therefore ever earneſt; luſt can finde no center or terme, and therefore it will be eager in motion. Sinners are ſaid to drink iniquity like water, Job 15.16. not onelyonly in regard of the eaſineſſe of drinking, (drink being more eaſily and ſpeedily taken down then meat) but in regard of the exceſſiveneſſe, men drink water without meaſure, becauſe without the bridle of fear to reſtrain them; fear of drunkenneſs may reſtrain men from drinking much wine, but men care not how much water they take in, they fearing no danger. The Apoſtle (Eph. 4.19.) ſpeaks of working uncleanneſs foreign, with greedineſs, or as the word properly ſignifies with having more. There's enough in the objects of luſt to entice it, not enough to content it; there are reſerves of deſires in the ſoul, freſh ſupplies of luſtings new rayſ'd, whenſoever the old are cloy'd or foiled; no more is luſt ſatisfied with its objects, then the fire is with wood, then the grave with carcaſes; the more we give it, the more it will demand; and if by lading it with courteſies we think to oppreſs it, the more its thus oppreſſed (with the Iſraelites in Egypt) the more it will grow.