William Jenkyn
To this Cain-like cruelty of the erroneous Papists, I might add that of the Anabaptists in Germany, who were as bitter and bloody enemies to the Reformed party, as were the Papists; and more opposed God and Orthodox Christians, then they did the Papists themselves; they alway voicing Luther to be worse then the Pope. I shall not mention the bloody uproars made by Munzer, John Mathias, John Becold, Knipperdolling, John Geles, Henry Goethlit, James of Kemp, &c. with their followers, at Wormes, Ausburg, Bazil, Shafhuse, Berne, Munster, Amsterdam, &c. filling all places with bloud and slaughter; murdering their own natural brethren, yea, their wives, and pursuing the doctrine of the Gospel, and the professors thereof, especially the godly Ministers, with cruel fury. It will be more then sufficient to set down the words of one concerning this savage crew, See Sleidan. Bullinger, Heresbachius, Hortensius, &c. Mr. Bayly. who hath taken much pains in examining their Doctrines and practices; his words are these, The spirit of Mahomet, was not so hellish in making an open trade of bloodshed, robbery, confusion, and Catholick oppression, through the whole earth, as the spirit of Anabaptism.
Nor need we think it strange concerning the fiery cruelty of those who embrace and follow false Doctrines. The erroneous in their judgment, may be left of God to apprehend so much truth, and weight, and worth in their errors, that even that thing (conscience I mean) which by its light and tenderness, hinders others from sin by discovering it to them, and troubling them for it, may, being depraved by error, put people upon sinful injuriousness to others, and to think that they do God the best service, when they are most cruel to his best servants. And (as its commonly observed) no feuds are so deadly, no contentions so bitter, as those upon which conscience puts men; conscience urging more strongly then interest: and as a good conscience is a thousand witnesses to comfort and excuse for what good we have done; so may an erroneous conseience be a thousand weights to induce us to what evil we have not done.
And farther, such is mans natural enmity against the way of Truth, which opposeth his Lust and advanceth Gods will, that if the white horse go forth, the red horse will follow him at the heels; and they who carry the light of the Truth, shall be sure to be maligned, puft at, pursued. Acts 19. Hence the idolatrous Ephesians cryed out with maddest rage, Great is Diana.
And as the tide of mans inclination, so likewise is the wind of all Satans endeavours set against the Truth. He who is an old Serpent, is also a red Dragon; yea therefore a Dragon red and cruel, because a Serpent false and deceitful. He did not abide in, nor can he abide the Truth. As a Serpent he made, and was the Father of Lyes; as a Dragon he shields, and is the Defender of Lyes.
To conclude: The Wisdom and Power of God, is in nothing more manifested, then in overthrowing Error by the weight of its own cruelty and rage; and in making the Professors thereof to increase by dying; in making every Martyr a stone to break the teeth of those maddogs who bite them, and to overcom by being overcome. The professors of Truth (then) have as little cause to be secure, as the patrons of Error have of being cruel. Never did the light shine, but the wicked bark’d. at it. If righteous Abel was murdered when there was but one Cain, what may he expect, when Cains do so abound both in wrath and numbers! Martyrdome came into the world early: The first man that dyed, dyed for Religion. And how careful should Christians be, that they leave not the Truth of God, to avoid the wrath of men! Its better to dye fighting for it, then flying from it. How much sorer an enemy is the great God, then a silly worm! And they who leave the love of Truth, will soon leave their love to the Professors thereof. Every Apostate is in the high way to become a Persecuter.
Lastly, It may be a word of Comfort as well as Caution to all persecuted Abels. Cains do not so much strike at them, as at Truth in them, and professed by them. Joh. 17 14. I have given them thy Word (saith Christ) and the world have hated them. God will vindicate his own cause. Though the enemies are red with the blood of Truths Champions, yet their great Captain will one day appear in garments made red with the blood of their enemies, whom he will tread in the wine-press of his wrath; and the blood of every Abel cryes with a loud voice for vengeance, which will never give rest to the righteous Judge, till all those who will not become the friends of his Truth, become his footstool for rising up against it.
9. Observ. 9. Great is the difference between the sinning of the Godly and wicked. The sin of the wicked is his way; he delights, proceeds, is skilful in it; sin is a sport to him; he is a curious Artificer and cunning worker of iniquity; he goes on, and proceeds from one degree of wickedness to another. When he performes any good duty, it is not his way; he rather steps into it, or stumbles upon it, then chuseth it, walks in it. Cains Sacrifice to God, is not here called his way, but his Sacrificing of his brother. God accounts of men by the constant tenor and bent of their hearts and lives. The Godly may fall into sin, but he lives not, rests not in sin; He may (like the sheep) be thrown into the mire, but he doth not (like the Swine) tumble, and wallow, and delightfully snort therein. Of this more before p. 32, 33 &c. Part 2 He sins not with full consent; there are some contrary votes in his soul against every sinful suggestion; He sleeps, but his heart wakes. Holiness is his way, and whensoever he is drawn out of it by some deceitful lust, or by some seducing tentation, he cryes out with David, Psal. 119.176. I have gone astray like a lost sheep, seek thy servant. He never leaves calling and enquiring, till he hath got into the right way again; and when he is so, he walks more humbly, watchfully, evenly, and mends his pace; he gaines ground by his stumbling; he doth not (as wicked men) wickedly depart from God. A Saint falls, 2 Sam. 22.22. and cryes, I fall, as a child that falls into the fire. A sinner falls, and loves to fall, and is like a stone that falls to the center. As there is much difference between the suffering, so between the sinning of the good and bad: As sufferings are on the Saints, and not on them; so sin is in them, and not in them. The sufferings of the Godly are on them as afflictive to sense, not on them as penal for sin, so as to sink and destroy them; but the wrath of God abides on the wicked, and falls upon them as upon its proper place, to remain and dwel upon them: so when the Godly sin, they are not swallowed up of sin, grace works them out again; but the wicked lye soaking in their sin, and (as God speaks Lev. 26) pine away in their iniquity; and if God should give them to live in the world to eternity, they would live it in sin. A Godly man is like a pure Fountain, into which dirt is throwne, though it be thick and muddy for the present, yet at length it works it out; whereas a sinner is like a standing water, into which when dirt is thrown at the best, it doth but settle and fall to the bottom; and when it appears clearest, the dirt is not wrought out, but there abides, and upon every stirring discovers it self. A Saint lives not, walks not in sin; wickedness is not his way: Whensoever he sins, he looks upon himself as in his wandering, not as in his way. If thou wouldst try thy sincerity, examine the bent of thy heart, and whether sin be thy delight, thy way; or thy trouble, thy disallowed aberration.
10 Despair is the period of Presumption. Observ. 10. The contempt of Grace ends in the despair of Grace. God graciously warned Cain, he sins, and despairs having sinned. These Seducers live in sin, notwithstanding Grace, and are overwhelmed in wo, and deprived of Grace. Of this before pag. 334. part 1 No poyson is so deadly as that which is extracted out of Grace. Abused mercy pleads against a sinner most perswasively. Oh that they who are so fearless when they sin, would consider how fearful they shall be when they have sinned: They who when they are tempted, fear no wrath, no death; after ward will be ready to say with Cain, Every one who meets us will kill us. The way to be bold when the wicked shall be afraid, is to be afraid when the wicked are bold. He who is afraid of sin, shall not feel punishment.
11. Observ. 11. They who most plead for liberty, exercise most cruelty. None would rule so much, and so bloodily, as they who deny others to rule altogether. These Seducers who despised Dominions, and spake evill of Dignities, for all that, walk’d in the way of Cain. They who would have all others to be cyphers, to do nothing, would themselves be Cains, to do too much. Their little finger was heavier then the Magistrates loynes. They who shall peruse the Writings of Austin concerning the Donatists, and among them the Circumcellious; as also the relations of others concerning the Anabaptists of Germany, shall find both these Sects to be bloody Commentators upon this Truth. They who abrogate the Law of God, will indure no Law but that of their own making: Though they have cryed out of persecution, and complain’d of restraint, when they have been under the power of others; yet they have most tyrannized over the Spiritual and Civil Liberties of others, when they have gotten the power into their owne hands. And its impossible that they should rule gently and meekly, who are themselves ruled and ordered by Satan, that cruel one. They who are not delivered from the hand of this enemy, will neither serve God in righteousness and holiness themselves, nor suffer others to do so: Nor will any be so unwilling, that others should have liberty in holiness, as they who most love and allow liberty in sin.
This for the amplification of the wickedness and wo of these Seducers from this first example; viz. of Cain.
2. I come to speak thereof, as set forth by that of Balaam; in these words, And ran greedily after the Error of Balaam for a reward.
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 proprie dicta, sed, quòd maxima Syriae pars, tota sit Mesopotamia, & inter amnis, viz. inter Euphratem & Tygrim. Pined. in Job. 23 and 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 Βαλαὰμ τοῦ Βοσὸρ, significatur Balaam 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, Βαλαὰμ, (not ἐκ τῆς, but) τοῦ Βοσὸρ, 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 διώνυμος, 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 Joshuah 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 inspired 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; 〈Greek〉 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. 〈Greek〉, 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. 13 or 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 〈Greek〉.
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 πλάνη, Πλάνη, πλανάω, 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. 22.32 he 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 μισθοῦ. Our Learned Divines observe against the Papists, that though μισθὸς, 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 μισθοῦ reward, as relating to the word πλάνη, 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 μισθοῦ supplcatur χάριν, Sic Occumenius. Κέρδους χάριν, Errantes sicut ille, lucri & quaestus gratiâ, dogmata prava annunciaverunt. Lorin. Praepositio ἐξ, quae est in ἐξεχύθησαν posoit Genitivum. Lapid. in loc. Nonnulli perperam reddunt deceptione mercedis quâ deceptus, &c. Multo elegantius, aptiusque vocem μισθοῦ, Graecanica scholia ad subsequentia refert, ut sensus sit, Gnosticos, Balaami errorem secutos esse mercedis cupiditate, ut subandienda sit vox ἕνεκα, &c. Justinian. in loc. but I rather refer the word μισθοῦ, Reward (as others better) to the word ἐξεχύθησαν (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, Montanus, 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 〈Greek〉, 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. 6.11 to 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 unsuitable 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 emungere possunt, non quod 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, ἐξεχύθησαν, 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, lachrymas, 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. ἀνάχυσις. 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. θηλυμανεῖς ἵπποι. 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. 8.22 But 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 it 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. 〈Greek〉. 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 onely 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 ἐν πλεονεξίᾳ, 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.
1. Observ. 1. Satan makes use of the meetest and ablest Instruments to advance his designs. Balaam a Prophet he deems of all other the fittest to curse Israel. He oft employs refined wits to defend Error, as Arius, Sabellius, Pelagius, Socinus, Arminius: He carves his Mercury on the most promising peeces: He useth those to pervert the world, who transform themselves into the Apostles of Christ, 2 Cor. 11.13, 15. and the Ministers of righteousnesse; he speaks by those who know how to use fair speeches, wisdome of words, sleight, cunning craftiness, and can lye in wait to deceive: Ephes. 4.14. Satan knows that his cause is bad, and therefore he imploys those in the mannaging thereof, who are able to make the best of a bad matter; rotten stuffs want most watring, and wrinkled faces most painting; and error and impiety skilfullest pretences, subtillest evasions, fairest glosses, and most cunning insinuations. Tertullus is fittest to plead against Paul: Soothsayers to oppose Moses: A Simon Magus to deceive the whole City. Besides, Satan is most hurtfull to the Church when he opposeth it by subtilty and seduction. Balaam did more hurt to the Israelites by his counsel, then the Moabites could by their courage; the daughters of Moah by tempting to Adultery and Idolatry, destroyed 24000; the sons of Moab could not overcome one: they whom God hath furnisht with the best weapons of arts and parts, have oft given his Church the deepest wounds. Men of great ability, should labour to be men of good abilities, and great integrity. There’s no eminency either of outward power, or inward parts, but the Devil labours to make usefull and subservient to his own ends, and interest, and a stirrup to lift him up into the saddle. How great a pitty is it that a good, a clear head, should be accompanied with a bad, an unclean heart! Tremble to think that any of thy accomplishments should be ornaments to beautifie the Devil. Diabolus cupit abs te ornari. That thy voice should make him Musick, that thy wit, eloquence, strength, authority, should be weapons to fight for him against thy Lord, and their Donor. Oh let not Satan drink the wine of that vineyard which he never planted, or draw out of that Well which he never digged, inhabit that house which he never built. Oh let all thy endowments be Engines imployed for the Giver. Thy abilities never have their due improvements, but when they advance Christ. Never had the Ass so rich, so precious a burden, as when Christ sate upon it.
2. Observ. 2. God often gives excellent endowments to wicked persons. Balaam, famous for his prophesies, was in famous for his prophanenesse; they who are workers of iniquity, may prophesie in Christs Name, work miracles, Matth 7. and cast out Devils; both Judas and Caiphas prove this point. God is a very bountifull Master, some bones and crumbs he lets fall even to dogs; Gods bounty is so full a Cup, that though it be fill’d for his children, some drops run over upon the wicked. And by the endowments of the worst of men, God often doth good to his Church; gifts are ministrantia, not sanctificantia, beneficial to others, not to the owners; for edifying, not sanctifying; they are (as it were) Gods shipping, to convey his treasury of grace upon the shore of his people, souls. God oft gives men excellent parts and abilities to benefit others, as some rich or noble man, who causeth the Nurse to fare daintily, for the good of his child, to which she gives suck; not out of love to her self. The Israelites were enriched even by gold that was Egyptian; they who preach Christ out of envie, may yet preach Christ to the benefit of hearers. A Raven brought Elijah food, and wicked men may sometimes profitably dispence the food of life; the dull whetstone may sharpen the knife; the deaf bell may give a found to the ears of others; a sweetly sounding Lute, not it self delighted with the Musick, may yet recreate, yea almost ravish others. An unskilful Serving-man may open the gate for his Master, and let it shut to again before he himself can get through. Balaams mouth uttered an excellent prophesie of Christ and his Church, for the good of others, his own heart (mean while) being untoucht, untaught; God put the word of prophesie but into his mouth. And further God will have a tribute of glory even from his enemies. Balaam in the midst of his rage and covetousness, praised God: he can extract water out of the rock, and raise children out of stones; it is not so much glory for God to take away wicked men, as to use their evill to his own holy purposes; as the heart of Balaam cursed against his tongue, so his tongue blessed against his heart: God makes wicked men to serve him, when they think most to resist him; and that which is not, nay is contrary to the end of the worker, he makes the end of the work. Lastly, God will render wicked men inexcufable, even by their own carriage; they who preach and praise the ways of God to others, can have no apology for their own not practising them; let none then please himself with parts and gifts of edification without the power of godlinesse; these are but like Uriahs letters, which cut the throat of him that carried them. A drop of grace, is worth a sea of gifts; he that can shed one tear of godly sorrow, presents a more acceptable gift to God, then all the silver and gold of Solomons Temple. Light may make a good head, onely heat can make a good heart. The Divel knows more, and can speak as good a Sermon as any man, and yet he is still a Divel. Rejoyce not therefore in gifts without grace; not (as Christ said) that the Divels are subject unto you; but in this, that your names are written in heaven. Labour for that which never was, nor can be bestowed upon an enemy; the Spirit may be assisting, where it never is inhabiting; God may speak to an enemy, he only speaks peace to a friend. Grace is the proper and genuine effect of the Spirit, gifts are but (as it were) the outward artificial effects thereof; and as much difference is there in the Spirits production of these two, as between a mans begetting of his child, and making of an house: Gifts are (as it were) dead graces, but graces are living gifts. The greatest ministring gifts, expel no lust, mortifie no inordinate affection, cleanse no heart; when gifts are in their eminency, sin may be in its prevalency. In that man who is the fullest of them, there may be as much room for the Devil to dwell, as ever. A man may be a great Scholer, and yet a great sinner; yea (unless sanctified by grace) the greater scholer, the greater sinner, and enemy to God; and so the more gifts, the more condemnation: as it is with a sinking ship, the more its laden with gold, the deeper it sinks, so the more a man is laden with gifts, (without graces) the deeper he sinks into hell: Indeed gifts may beautifie grace, but grace onely sanctifies gifts; as the Gold beautified the Temple, but the Temple sanctified the gold. To conclude, as there may be a gracious heart, who never had these gifts, so they who have them are not certain alwayes to enjoy them; the least drop of saving grace, shall grow to a river; but the greatest flood of gifts may decay to lesse then a drop. There’s nothing that God bestows upon us, but he may repent of the giving thereof, unless it be grace.
3. Obs. 3. Its great both impiety and ignominy to be a ringleader in sin, with Balaam to mislead others. The greatest Seducer who hath a double portion of wit to teach others error and heresie, an Haeresiarch obtains no more by all this, then to become primogenitus Diaboli, Satans eldest Son. Its honorable to lead others to Heaven, to teach men the way to happiness, to be an Abraham, a Joshua, a David, to instruct our families to bring our house with our selves to serve the Lord, to teach sinners in the way, but to be a Jeroboam, an Elymas, a Balaam, how disgraceful, how destructive is it! Have not men sins enough of their own, unless they make the sins of others their own also? How deeply shall they be plunged into hell, Quid proderit non puniri suo, qui alieno puniendus est peccato? who are crush’d both with their own, and their other mens sins also! By every one whom thou hast made wicked, shalt thou (without repentance) hereafter be made woful. Some think that the reason why the rich Glutton desired that his brethren might not come into that place of torment with him, was, because the coming of those whom he had put upon sin, would have been an addition to his torment. Seldome will Princes pardon the ring-leaders of a Rebellion: And rarely is it seen, but that the Teachers of others to sin, have been eminent either for repentance or ruin. Corah, Dathan, &c. who were ring-leaders in the rebellion, smarted accordingly. And think, though God peradventure should at any time give thee repentance, how many fresh bleedings, and renewed troubles of soul will, nay, should be stirred up in thee by the recollection of thy former putting those upon sin, who, though sinning with thee, (it may be) never repented with thee, and so were either by thy counsel or example, sent to hell! It was not, the least part of Pauls aggravation of his sin, nor of his trouble, even when he was converted, that he had formerly compelled men to Blaspheme. If thou hast led others to Hell, God will not, without deep repentance, bring thee to Heaven. And upon none lies there so strong an engagement as upon thee, of doing good to others souls for time to come. Paul converted, was as earnest to draw men to Christ, as formerly he was industrious to drive them from Christ. Of a Wolf he became a Shepherd.
4. Observ. 4. Love of Lust makes men Erroneous. Balaams love to reward, made him say any thing. Of this largely in the former part, page 615.
5 Observ. 5. Desire of gain will carry a man upon any wickedness. It neither fears, nor forbears any sinful course for the attaining its end: They that will be rich, fall into tentation and a snare, and many foolish and hurtful Lusts, Avaritia est plus velle quam sat est. Aug. de lib. arb. l. 3. c. 17. Hom. 13. in Act. 1 Tim. 6.9. They meet with many enticements unto sin, and they will not fear to embrace any enticement: They are (as Chrysostom expresseth it) as a City without walls, on every side beset with Besiegers, and unable to resist any assault. The love of money (saith the Apostle) is the root of all evil, 1 Tim. 6.10. Take this away (saith Chrysostom) and thou takest away all wickedness, Fraud, Rapine, War, Heresie, Thest, Lying, Contention, &c. A covetous man (saith he) knows no friend, nay, no God. Dicitur radix omnium malorum, ad fimilitudinem radicis arboris, quae alimentum praestat toti arbori. Aquin. part 2. q. 84. Art 1. Ex parte intentionis, superbia, quae est appestitus excellentiae, est initium omnis peccati; sed ex parte executionis, est primum id quod praebet opportunitatem adimplendi omnia desideria peccaii, & ex haec parte avaritia, &c. Art. 2. ubi supra. Dolus in Idolo. Deos quis que sibi utiles cudit. Pro ar is quia pro focis. The love of money gives nourishment to every sin, as the root doth to the whole tree. And Aquinas conceives, that though pride, in respect of intention, be the root of sin, as its the scope and end which the sinner looks at, in his sinning; the end of obtaining all Temporal good things being (as he saith) that a man thereby may get a kind of singular perfection and excellency to himself; yet that covetousness is the root and beginning of sin, in respect of execution, as its that which furnisheth a man with matter to act and commit sin, and gives opportunity to fulfil all the desires of sin. Agreeable to this is that of Solomon, Prov. 28.20. He that maketh haste to be rich, shall not be innocent: and chap. 23.4. Labour not to be rich. He that desires more then enough, will not know where to stop, will break all bounds. To desire beyond the bounds of sufficiency, is to seek for more then man may pray for. No sooner doth a man, step over this hedge, but he is presently in the wide, wild, and boundless Champain of Covetousness, and being once there, he hath no limits to keep him in. Achans taking of the accursed thing; Ahabs violent and injurious snatching away of Nabohs Vineyard; Judah his selling of his Master; Gehezie’s, and Ananias’s and Saphyrah’s lying, Demetrius’s contention for Idol-Diana; Saul’s disobeying of God in sparing the cattle; and Jehu’s halt in Reformation, sufficiently prove this Truth. The covetousness of the Scribes, Luke 20.47. made them devour widowes houses; for it the Priests made the Temple a Den of Thieves, by admitting of Money-Changers, &c. They cared not with what corruption they filled the Temple, so as they might fill their own Treasuries. Popery hath hewen the principal Pillars of her Superstition out of this Rock of Covetousness. Its a Religion wholly compacted and contrived for gain, not only gotten from the living, by Pardons, Masses, Confessions, Offerings, Pilgrimages, Worshipping of Saints, Indulgences; Multò aequanimius decem millium animarum ferunt jacturam quàm decem solidorum. Nicol. Clemangis de Pontif. Magis aurum suspiciunt quam Coelum. Neh. 13.16. Amos 8. by making of a Money-matter of the most crying Abominations; of Witch-craft; of Murder of Father, Mother, Child, Wife; of Incest, Sodomy, Beastiality, &c. But also from the Dead, who pay large Tributes by meanes of their Purgatory; a toy which they cry not up at all for Truth, but meerly for Traffick. Silver is in the sacks mouth of every Popish Error. Covetousness swallowes down any equivocation, oath, lye, perjury. ‘Tis this sin that makes the Sabbath, Sabbatum Tyri & Bacchi, a Marketting and Junketting, a selling and swilling day; that stupifies the bowels of nature, and maketh men without natural affection toward dearest relations, desiring their deaths, in stead of preserving their lives. The thirst after gain, makes men thirsty after blood, as Balaam, Ahab, and Judas were both covetous and bloody. If the hands be not defiled with blood, its the Law, not conscience that keeps them clean. Its Covetousness that licenseth the publick Stewes at Rome, and those sties of Curtezans. Many have violated their matrimonial faith and chastity, and the Covenant of their God, allured more with the Adulterers purse, Jer. 6.13. then his person. And what are all the Thefts, False-dealings, Oppressions, Usury, but the issues of this sin! Judas was covetous, and therefore a Thief. Theft and Covetousness are joined together, 1 Cor. 6.10. Whence come false-accusing, pleading for an unrighteous cause, the making the conscience a very hackney, the flattering of men in sin, and the having of their persons in admiration, but from love of advantage? Covetousness damps holiness, as the damp of the earth puts out a candle. A covetous heart, like places where most Gold is, is most barren. Christians, think not to be free of any one, if you will embrace this one sin.
To overcome it, 1. Overcome the unbelief of thy heart; the root of this root of all evil, is distrust of Gods promise and providence. Sinful care comes from small faith; Heb. 13.5 Let your conversation (saith the Apostle) be without Covetousness; for he hath said, I will never leave thee nor forsake thee. He who hath God for his, in him finds his Gold, and all things else. The Lord is my Shepherd, (saith David) I shall not want. Psal. 23.1. Job 22.23. If thou return to the Almighty, &c. then shalt thou lay up Gold as dust, &c. yea, the Almighty shall be thy defence, or Gold, Aurum lectissimum. Jun. ver. 25 or choice Gold (as Junius reads it.) He that by Faith makes God his Gold, shall never through covetousness make Gold his God.
2. Rectifie thy opinion of Riches. The earth is the lowest of Creatures, and made to be trampled under our feet; and the Primitive Christians laid the price of their possessions at the feet of the Apostles. Act 4. ult. Gold and Silver are fitter to set our feet, then our hearts upon. It would be against nature, for earth and heaven to joyn together: when an incongruity is it then, for our souls, purer then the heavens, to be glued to the clods? To have much, is not to be rich. God is called Rich in Scripture, not for Money, but for Mercy. Rom. 10.12. True Riches, stand more in doing, then in receiving good. Nec vera, nec vestra. Worldly enjoyments have but the name, the shew of Riches. There’s nothing but opinion that makes them excellent. The common names given to Riches, are bestowed but abusively. They are not gain; by them, for them, men oft lose their souls. Not goods; they neither make us good, nor are they signs of goodness. They are not substance, they are but shadowes, nor can they so much as shadow the Excellency of those which are true. They are not means conducing to the chief end, happiness; indeed they are means to damn and undo many a soul: they are nothing; Solomon saith, they are not; i. e. in point of Duration, Satisfaction, efficacy, and usefulness when we are in distress.
To conclude this. 3. To overcom Covetousness, study the Excellency of Riches indeed, true Riches, of being rich to God, 1 Tim. 6.11 Math. 6 19. Quodam cordis itinere divitias tuas sequere. Sequatur totum nostrum, quo praecesserit aliquid nostrum. Aug. rich in faith, rich in Heavenly Treasures. Look upon him that is Invisible; view the Sun, and then thy eyes will be so dazled, that in other things thou wilt behold no beauty. Consider thy Crown, and contemn the Dung-hill. Our Head is in Heaven, let head and heart be together. Let thy soul take a journey every day by Faith to thy Country, thy Treasure, thy Christ. Largely of this, see Part 1. pag. 372
6. Observ. 6. Much is the power and goodness of God seen, in the turning of the violent propensions of the heart, from any way of sin, toward himself. His power; for what but the power of Grace can turn the tide and stream of Nature? Humane Lawes can curb us from the act and exercise of sin, but only the Law written in the heart, can command and change the heart, and destroy in it, the love and propension to sin. Here is clearly applicable that of the Psalmist, Psal. 114 5 What ailed thee, Oh thousea, that thou fleddest? thou Jordan, that thou wert driven back? ye mountains, that ye skipped like Rams, and ye little hills like Lambs? The answer is, Tremble thou earth at the presence of the Lord. Who but God can stop the Sun in its career, and make it go backward? Who but he can stop a Saul in his Journey, and make him go back as well in heart as in body, and become more earnest in praying then ever now he was in persecuting? The Church complaing that she was as a Bullock unaccustomed to the yoak, Jer. 31.18. aptly adds, Turn thou me, and I shall be turned. The giving of a clean heart is a work of Creation, Create it in me, saith David. Nor is the Goodnesse of God herein less observable then his Power. How great is that love which doth us good against our wills, and turned us when we were running greedily to our own destruction! when we regarded the perswasions of men no more then doth the wild Ass (as Job speaks) the cry of the Driver! When all the means which friends, parents, Job 39.7. Ministers could use to reclaim us, were lost upon us; nay, we much worse (as was the woman in the Gospel by going to the Physician!) then what love was it, (nay, was it not) for Christ to teach, to touch the heart, and to turn us, when we had run even to Hel gates! Nor was the smartest dispensation, the most unpleasing stop, the most pricking thorny hedg any other then an unspeakable mercy, that hindred thee from finding thy way to Hell, and running greedily to thine own damnation. How much better was it to be diverted, then damned?
7. They who strive to hinder sinners in their course, Observ. 7. are like to meet with unkind returnes of opposition. Till God turnes their hearts, how angry are men with stops, and vexed that bridges are broken down, when they are running greedily, and marching furiously! All the hatred which Ministers meet with, is because they would stop sinners in their way to hell, and will not suffer them to be at peace, when they are going on to eternal paines. Never did any meet with so many cruel and bloody contradictions from sinners, as he who in his life, & Doctrin, and death did most oppose sin; Am I therefore become your enemy, because I tell you the truth? saith Paul. He who was sent to turn people from Satan to God, had all the rage of people and Satan turned against him. Hatred (saith Luther) is the Genius of the Gospel. Sauls Javelin, followed Davids Musick. Its very likely, that he who is quiet among sinners, suffers them to be quiet in sin. We should pity sinners, though, nay because they oppose us; if we turn them, they will love and thank us, and whensoever they come to be their own friends, they will be ours. However, the Lord will reward even unsuccessful faithfulness; and to be sure, we can much better bear hatred from the wicked for doing, then from God for neglecting our duty.
8. Observ. 8. The best way by which to try our sin cerity, is willingness to be stopt in any way, in which our lusts would make us run most greedily. If sinners run greedily and violently after their Lusts, then none but Saints can rejoice when they are stopt in the prosecution of them, and bless God (as David did for Abigails counsel) when they are hindred in any sinful career. God promiseth to his Elect a thorny hedg, Hos. 2.6. if they will be gadding; and they look upon it as a singular mercy: they being thereby turned back to their first husband. Only the people of God love that preaching which most opposeth their Lusts; and that Angel most (or Messenger of God) which stands with the drawn Sword of the Word to hinder them in their unlawful journey. Exangue & nobile quoddam Martyrii genus The patient and thankful enduring of stops and stroaks when we are sinning, is a very Noble, though a bloodless Martyrdom; a true note of true grace.
