Chapter II (2)

_Reason._ By reason of that proportion which is kept betwixt the sins and their punishments. Now they that may most certainly expect this severity of judgement, are such especially, as are very much given unto those sins, whereby we read in the Scriptures that men have brought upon themselves swift destruction.

_Use._ This may serve to admonish us, most of all to beware of those sins that do most hasten our damnation.

Doctrine 2. _There is no one sin so heinous, as to walk in the wayes of a sinner._

This is gathered from these words; But chiefly them that walke.

_Reason_ 1. Because the act of sin doth not so much condemn as the habit of sin; like as on the contrary, the habit of any vertue doth much more commend a man, then any particular act, though it be of great note.

2. Because he that walks in the way of sin, addes impenitency unto his sins; now impenitency doth condemne men more then any sin, because there is no way to escape the anger of God, but by repentance.

_Vse_ 1. This may serve to condemne those, that please themselves therein, that they are not murtherers, nor adulterers, nor robbers, &c. when in the meane time they walk in the way of other sins, who do either contemne the worship of God, or neglect faith, hope, and charity, and are altogether ignorant of the like vertues.

2. To admonish us, to take heed unto our selves, by a timely and daily repentance, that we walk not in sins, though we cannot abstain from all sin. Sinners are not so much hatefull unto God, as the workers of sin, and such as walk in it.

Doctrine 3. _There is in all men while they are in this world, some cause pricking and stirring them up unto sin._

This is gathered therehence, that the flesh is here put as the beginning of all those sins, whereunto these wicked men were given. Now it is called the flesh, because it doth extend it selfe as largely as the flesh or body of man, being carnall: and so is in all and every particular man in common and without any exception. This is proved first _Galatians 5.17._ _Iames 1.14._ _Matthew 15.19. _ Secondly, it is confirmed also by reason and experience, because when there is no outward object or perswasion that can induce us unto sin, yet we feele such little sparks arising in our selves, that will set the whole man on fire, if they be not quenched betimes.

_Vse_ 1. This may serve for instruction, 1. To refute their dreame, which imagine a perfection in this present life. 2. To refute the Papists, who say that concupiscence after Baptisme is not formally a sin. For that which of its own nature produceth sin, must needs have the nature of sin. For _quale effectum, talis causa_, such as the effect is, such is the cause.

2. To admonish us, diligently to beware not only of outward provocations, that might lead us into temptation, but also of our selves and our own hearts; for there lyes our greatest danger.

Doctrine 4. _Sinne doth not consist only in outward words and deeds, but also in the inward lusts and affections, which are contrary unto the law of God._

_Reason_ 1. The first reason is taken out of the places of Scripture, wherein God is called a Spirit, and is said to look most unto the Spirit and heart of man.

Sidenote: _Matthew 15.19._

2. The second is taken out of those places, where sins are said to come from the heart. For sin can come ♦from the heart no other way, but by the means of such vicious lusts of the flesh.

♦ “fro” replaced with “from”

3. From the expresse words of God, _Genesis 6.5._ & _8.21._

4. The same is shewed unto us by the contraries, because the inward affections of men, that are good, are very pleasing unto God: Therefore after the like manner evill affections and desires must needs displease him. The amplification of this truth may be taken therehence, that there is no sin properly in the outward words, and deeds, but as they depend upon the inward affection of the heart. For if it were otherwise, then a man might be compelled unto sin, which is altogether untrue, and contrary to common sense.

_Use._ This may serve to refute and condemne those, that take little or no care at all, about their thoughts or inward affections, so that they can any way excuse their outward words and deeds. 2. To admonish us, therefore to watch over our inward affections and thoughts. For this is the property of a true Christian. Those that are out-side Christians, look only unto outward things; they that do inwardly and in heart feare God, are no lesse carefull of their inward thoughts then they are of their outward words.

Doctrine 5. _Sins of this kind, like as all others also, do defile a man._

Some sins are said in a speciall manner to defile a man, namely such, as pertain unto the unlawfull copulation of the flesh, and transgresse the tenth Commandement.

_Reason._ Because they do in their nature also defile the body and person of a man. But all sins do also defile the soul of man, because they leave a blemish behind them, which makes the soul of the sinner deformed, and lesse pleasing unto God, _Matthew 15.20._ This is it which was heretofore signified in the Ceremoniall Law by all those uncleannesses, separations, washings, and purgings, which are so frequently spoken of by _Moses_. This also is that, which is intimated unto us in Baptisme.

_Use_ 1. This may serve to condemn those, that do not only take delight in their sins, but also seeme to boast of them, as if they should glory in their own dung.

2. To admonish us, to learne hence more and more to abhorre all sin, as a most filthy and detestable thing. Besides that generall defiling which is common to all sinne, the Apostle seems here to intimate that speciall defiling, which is in wantonnesse, as it appears by verses 14. & 18. But of this we shall have a fitter opportunity to speak afterwards.

Doctrine 6. _It is a most heinous sin to despise government, or the superiour lawfull power._

This is confirmed, _Romans 13.1,2._

_Reason_ 1. Because they which despise lawfull power, despise the ordinance of God. It is the Apostles reason in the same place. For although God hath prescribed unto men no speciall forme of government, yet he hath appointed, that there should be some certaine kind of governing, and so approves of all power, which is not contrary unto nature, or unto his revealed will.

2. Because such a contempt is against the common good, and tends to the disturbance of humane society.

3. Because it gives occasion to the overflowing of all other sins. For this is the reason why the authority of superiours is established in the first Commandement of the second Table, because if that be despised or neglected, all the other Commandements, not only of the second, but also of the first table, are quite destitute of those things that should strengthen them, as touching those means which men can use.

_Vse_ 1. This may serve to refute the Anabaptists and those that tread in the steps of such hereticks, whiles they maintaine that the civill Magistrate is clean contrary to Christian religion.

2. To reprove those, that although they confesse the power in words, yet in their deeds resist it, nor do they respect it farther then it makes for their lusts.

Doctrine 7. _The effect of contempt is, to reproach a man, and speak evill of him._

_Reason._ Because reproaches and contumelies come properly from pride, whereby a man thinks himself better then another. For otherwise he could not reproach another man, but the same reproach would fall upon himselfe also. Contempt is the daughter of pride, and the mother of such nephewes.

_Use_ 1. This may serve to admonish all Christians, to abstaine from reproachings and evill speakings. For there is none that dares affirme that it is lawfull for him to despise his brother.

2. To admonish us, to beware of pride and the contempt of others, if we would not break forth into such sins, that are so unworthy of a Christian man.

_Question._ Here ariseth a question, Whether we may not sometimes reprove the sins of men somewhat sharply?

_Answer._ That this is lawfull is proved by the approved practise of the Prophets, Apostles, and of Christ himselfe also; but with these cautions. 1. That the sin which we reprove be manifest. 2. That the check be so directed, that it be done to the sin rather then to the man. 3. That there be together with it a manifestation of our charity. 4. That we be not moved unto this vehemency chiefly by our own private injuries, but by the zeale that we beare unto the glory of God and the salvation of others.

Doctrine 8. _Amongst those circumstances of sinne, mentioned in the text, there is none whereby it is more aggravated, then stubborn boldnesse, and selfe-willednesse._

This is gathered from these words: _Presumptuous, selfe-willed_, &c.

_Reason_ 1. Because they are tokens of a will sinning with full consent.

2. They are tokens of a seared conscience.

3. They are most contrary unto repentance.

_Vse_ 1. This may serve to condemne those, that account it a great praise unto themselves, that they are bold to commit all kind of villanous acts: they neither feare men, nor God himselfe; as it is said of the unjust Judge in the Gospel.

2. To admonish us, although we cannot wholly abstaine from all sin, yet to take heed that we do not please our selves in any sin, nor to go on and persist stubbornly, and presumptuously in it.

* * * * *

Verse 11. _Whereas Angels which are greater in power and might,
bring not railing accusation against them before the
Lord._

The Analysis.

That the Apostle may aggravate that sin, which he had laid to charge of the false teachers in the former words, he makes a comparison betwixt them and the Angels, such as is made, verse 9. and the 10. But in this comparison there is contained a two-fold dis-similitude, namely, of their condition, and their actions. Their condition, because the Angels are high and mighty, but these men were of a low mean condition. Their actions, because the Angels abstained from speaking evill of dignities, but these men gave their minds unto it. The former dis-similitude is set forth by a kind of inequality, of greater and lesser, because there is indeed a very great inequality, but this dis-similitude ariseth from the inequality. Both parts of the comparison are disposed in a discreet axiom as it were to this sense. Although the Angels do farre exceed these dignities in power, yet they do not speak evill of them; but these men, although they be far inferiour unto them in power, yet they fear not to speak evill of them.

Touching the former part of the comparison two questions may be made.

_Question_ 1. In what sense the Angels are said to be greater in power and might?

_Answer._ The Angels are said to be greater in power and might, not so much in respect of the false teachers, as in respect of the dignities themselves, whereof the Apostle here speaks. And the reason is, not only because they are of a more excellent nature then men; but also because God hath set them over men, and commanded them to watch over Governments, Common-wealths, and consequently over dignities. Whence they are often called in Scripture _Dominions_, as _Ephesians 1.21._

_Question_ 2. How this is true, that they do not bring railing accusation against dignities, when God himselfe sometimes speaks evill of them, and makes the Angels to execute his malediction?

_Answer._ They are said to abstaine from speaking evill, 1. Because they do not speak evill, but when God commands them, and therefore it is not their malediction so much as Gods. 2. Though they do speak evill of the men that are set in authority, and do evill also unto them sometimes, as we see in the example of _Herod_, and in the Host of _Senacherib_, yet they do not speak evill of the dignities themselves, which was the sin of these imposters, of whom the Apostle speaks.

The Doctrines arising herehence.

Doctrine 1. _Their sin is the greater, who are of a lower condition, if they wax proud and despise dignities, then if they were set in a higher degree._

This is the ground of the Apostles comparison. For otherwise it would make nothing to the aggravation of the sinne of these men.

_Reason_ 1. Because his sin is the greater, that is drawn unto sin upon the lighter occasion or smaller temptation.

2. Because such men are not moved by those reasons, that might and should with-hold them from committing such a sin, which other men have not after the same manner.

_Vse._ This may serve for condemnation, to condemne the fashion of some men of the lowest rank, who even in that condition of life are as proud, and more also sometimes, then they that are in the highest degree of dignity and honour.

Doctrine 2. _The Angels are greater in power then all men._

_Vse._ This may serve for the comfort of the faithfull, because God hath given the Angels a speciall charge over them, so that they are said to pitch their tents about them.

Doctrine 3. _These powerfull Angels do most religiously abstaine from all sinne._

For what is here said in speciall, is to be understood also in generall.

_Vse._ This may serve to admonish us, therefore the more carefully to beware of sin; both because we are bound by the Law at least as well as they, and also because otherwise we cannot have those good and powerful ministring Spirits to take care of us.

* * * * *

Verse 12. _But these as naturall bruit beasts, made to be taken
and destroyed, speak evill of the things that they
understand not, and shall utterly perish in their own
corruption._

The Analysis.

The other part of the comparison is contained in this verse, wherein the sin of the false teachers despising and speaking evill of dignities, is aggravated by a new comparison of the like, so that in this verse there is both a shewing of the dissimilitute, and also a whole similitude explained by its parts. The proposition of this similitude containes a description of naturall bruit beasts: the Apodosis contains a description of false teachers, according to those qualities which they have proportionably with those bruit beasts. The description of the bruit beasts contains three things: 1. Their inward nature, which is expressed by a negation, that they are _void of reason, bruits_. 2. Their acts or operations, which are said to proceed, not from counsell, but _from nature, naturall_. 3. Their end and destruction, that they are _taken and destroyed_. To these there are three also answerable in false teachers: 1. That they are void of judgement, _they understand not_. 2. That they are carryed with a naughty passion to speak evill, _speak evill of the things that they understand not_. 3. That they bring upon themselves destruction; _they shall perish in their own corruption_.

The Doctrines arising herehence.

Doctrine 1. _Sin, where it reignes, turnes a man into a bruit beast as it were._

This is shewed in all those places of Scripture, where wicked men are compared unto bruit beasts, either in generall, or in speciall, to Horses, Mules, Dogs, Swine, Foxes, Wolves, Beares, Lions, &c. Yea, they that are in greatest honour and esteeme in this world, are accounted no otherwise of by God, then as bruit beasts. The Monarchs, in _Daniel_, are alwayes compared unto wild beasts; and the Roman Emperours that persecuted the Church, are pointed out in the Apocalyps by the name of the Dragon. And the Pope is not only called a beast, but is described as a very great monster among the beasts, with seven heads, and ten hornes.

_Vse_ 1. This may serve to condemn those, that please themselves in their sins.

2. To admonish us, so much the more to beware of sinne, lest at length with _Nebuchadnezzar_ we be cast downe from the greatest glory to the lowest condition of all.

Doctrine 2. _The fountaine of all this sin and misery is the want of a right and spirituall judgement._

_Vse._ This may serve to admonish us, diligently therefore to betake our selves unto prayer, and other means, that are sanctified by God, for the enlightning of our mind, and keeping it sound.

Doctrine 3. _A signe of such a condition, that is, of a man turning to a bruit beast, is, to follow the passions of corrupted nature, without reason._

_Vse._ This may serve to convict and condemne many, that seeme unto themselves to be excellent men.

Doctrine 4. _Such men do corrupt also whatsoever naturall goodnesse they have in them._

This is gathered from this word, _corruption_, as it is explained, _Iude_ verse 10.

_Vse._ This may serve to admonish us, therefore to hate and detest such courses.

Doctrine 5. _Such sinners are entangled in their sins, and kept unto destruction, like as bruit beasts in their snares, wherewith they are taken._

So _2 Timothy 2.26._ _Lamentations 1.14._

_Vse._ This may serve to admonish us, to flye from all corruption, as we would from the snares of eternall death.

* * * * *

Verse 13. _And shall receive the reward of unrighteousnesse, as
they that count it pleasure to riot in the day time:
spots |they are| and blemishes, sporting themselves
with their own deceivings while they feast with you:_

Verse 14. _Having eyes full of adultery, and that cannot cease
from sin, beguiling unstable soules; an heart they
have exercised with covetous practises, cursed
children._

The Analysis.

After that description of these men, which was set down in the three fore-going verses, here in the beginning of this 13 verse, is againe repeated that just punishment which they must expect: _they shall receive the reward of unrighteousnesse_. Then he makes a new description of the same men, that they might wax the more fierce if it were possible. And he describes them by three chiefe vices, 1. By the luxury, whereunto they gave their minds. 2. By their uncleannesse, 3. By their covetousnesse. Their luxury is set forth and aggravated, 1. By the adjunct of pleasure. 2. By the adjunct of time, that it was in the _day time_. 3. By the effect, that they did by this means, as spots and blemishes, defile not only themselves, but also those with whom they were conversant. Of which effect also he shewes the cause in another effect, that _deceiving_ was joyned with this luxury. Their uncleannesse is described, 1. By the helping causes or instruments, in these words: _Having eyes full of adultery_. 2. By the adjunct of constancy, because _they cannot cease from sin_. 3. By the effect, _beguiling unstable soules_. Their covetousnesse is explained, 1. By the primary subject of it, in these words, _the heart_, there it was seated. 2. By the adjunct of custome, in these words, _A heart ♦exercised_. Last of all, the end and summe of this description is expressed, that they are _accursed children_.

♦ “exexcised” replaced with “exercised”

The Doctrines arising herehence.

Doctrine 1. _When we think of the sins of wicked men, we should likewise think of their punishments._

This is gathered therehence, that the Apostle doth ever now and then put in this, while he speaks of these mens sins.

_Reason_ 1. Because these two are in Gods purpose and their own nature knit together.

2. Because the consideration of sin doth oftentimes more hurt then good, if the consideration of the punishment be not joyned unto it.

_Vse._ This may serve to condemne those, that take delight only in the commemoration either of their own, or other mens sins.

Doctrine 2. _Profuse luxury is a signe of a man sinning securely._

This is gathered out of the text, and it is expresly set down, _Iude_ verse 11.

_Reason._ Because such men do either not think at all of the judgements of God, or do labour at least to remove such thoughts out of their minds.

_Vse_ 1. This may serve to instruct us, not to account such men happy, as the multitude useth to do.

2. To admonish us to beware of such excesse.

Doctrine 3. _Luxury, the more it is shewed openly, the more it is to be condemned._

This is gathered from that Epithete, _in the day time_.

_Reason._ Because it is so much the farther off from shame, and consequently from repentance.

_Vse._ This may serve to condemne that impudence, which many men have gotten.

Doctrine 4. _There is the greatest danger in those sins, from which the greatest pleasure and delight ariseth._

_Reason._ Because pleasure is a signe of a perfect habit.

2. Because pleasure is very hardly left.

_Use._ This may serve to admonish us, to beware of those delights which arise from sin.

Doctrine 5. _They that please themselves most in their sins, do most defile and contaminate both themselves and others._

This is gathered from these words, spots and blemishes, as it is also _Iude_ verse 12.

_Reason._ Because the more any sin appears in the Church, the greater dishonour doth it bring, not only to the sinner himselfe, but also to the whole Church, whereof he is a member.

Doctrine 6. _The outward members also of wicked men are full of wickednesse._

This is gathered therehence, _Having eyes full_, &c.

_Reason_ 1. Because out of the abundance of the heart all our faculties, and all the instruments of operations receive impressions answerable unto the heart.

2. Because sin, or temptation unto sin is admitted into the heart it selfe by the outward senses, as by channels or gates; so that the eyes and such like corporeall instruments are filled two wayes, both in the ingresse and the egresse of sin: Whence it comes to passe, that as the gates of a great City use to be fuller then the other parts of the City, by reason of the frequent ingresse and egresse of people, so also are the eyes of such like men.

_Use_ 1. This may serve to instruct us, to see and bewaile the miserable condition, whereunto men are obnoxious by reason of sin; because they have no part clean or void of sin.

2. To admonish us, to use all care to cleanse our selves, and all our faculties and parts both of body and mind from such uncleannesse.

Doctrine 7. _The uncleannesse of the body is oftentimes joyned with impurity of religion._

This is gathered from these words; _adultery_.

_Reason_ 1. Because the hindring cause or that which keeps it off is removed, namely, pure religion.

2. Because this is the just judgement of God, _Romans 1.26._

3. Because by reason of these carnall affections men do withdraw themselves from piety, or impugne it.

_Vse._ This may serve to admonish us, so much the more religiously to imbrace purity in religion.

Doctrine 8. _In such men covetousnesse is oftentimes joyned with their impiety._

This is gathered from these words, _covetous practises_.

_Reason._ Because that doth chiefly pertaine to the rule and sway which the devill exerciseth over his servants, _1 Iohn 2.16._

2. Because by covetousnesse they seek those things that serve to nourish their impurity of life.

_Vse._ This may serve for a generall admonition, to abstaine even from the least sins, if we would not admit of others also.

Doctrine 9. _The exercising of the heart unto such sins, doth very much strengthen and increase them._

This is gathered from that word: _A heart they have exercised_.

_Reason_ 1. Because exercising a mans selfe unto sin brings in and increaseth the habit.

2. It is a token that a man takes pleasure in such sins. For no man doth willingly exercise himselfe in those things wherein he takes no delight.

_Use._ This may serve to admonish us, according to the counsell of the Apostle, _1 Timothy 4.7._ to exercise our selves unto godlinesse, not unto wickednesse. For as the Apostle there saith, verse 8. that _bodily exercise profiteth little_; so in this comparison may it be said, that the exercise of sin is not only unprofitable, but very hurtfull.

Doctrine 10. _They that are after this manner accustomed unto their sins, are hardned in them._

This is gathered from these words; _They cannot cease from sinne._

_Reason._ Because by this means sin gets great strength and dominion.

2. Because every way unto repentance is stopped up.

_Vse._ This may serve to admonish us, to leave off our wicked purposes in time.

Doctrine 11. _Such men are most to be detested._

This is gathered from these words: _cursed children_.

_Reason._ Because they are most opposite and contrary unto that which is most to be loved.

_Vse._ This may serve to exhort us, to shew our zeale in flying from sin and sinners.

* * * * *

Verse 15. _Which have forsaken the right way, and are gone
astray following the way of Balaam the son of Bosor,
who loved the wages of unrighteousnesse,_

Verse 16. _But was rebuked for his iniquity: the dumbe Asse
speaking with mans voice, forbad the madnesse of the
Prophet._

The Analysis.

The Apostle here still continues in explaining and illustrating the covetousnesse of these men by way of a similitude, which he makes betweene them and _Balaam_ the son of _Bosor_. Now the quality wherein they are compared is first propounded in generall, that they followed his way, that is, they imitated him in the like manner of doing, and then set forth in particular, 1. By the effect, that they forsook the right way, and went astray into by wayes, that is, into naughty and wicked wayes. 2. By the proper cause of this effect, that they loved the wages of unrighteousnesse, like as he loved it, that is, for the desire of filthy lucre they gave themselves over unto impiety and unrighteousnesse. 3. By the adjunct that followes upon this effect, namely, Gods rebuking of him, verse 16. which is set forth by the instrument, that he made use of to do it, namely, a dumbe Asse. The fitnesse also of this instrument as he was made use of at that time, is declared by their inequality, because he shewes that this Asse was in some sort wiser then his Master. For when the Master, though he was a Prophet, was mad, this Asse by his wisdome as it were, rebuked and corrected that madnesse.

_Question._ But here a question may be made concerning this _Balaam_ the son of _Bosor_, who is here called a Prophet, and yet is said to have sinned most wickedly, Whether he were a true Prophet of God, or no?

_Answer._ He was sometime endued with the gift of Prophesie that God had communicated unto him, as it appears, _Numbers 22._ so 23, 24. But in a speciall manner in 23.26. the Lord is said to have _put words into his mouth_, so also verse 20. & chapter 24.2. _the Spirit of the Lord_ is said _to have come upon him_, and verse 4. he is said to have _heard the words of God_. Yet he was not a holy Prophet of God, but as he was given to other vices, and especially to covetousnesse, so also he was skilfull in the Magick arts, by whose helpe, as it is said _Numbers 24.1._ he used to seek for inchantments. Such an one therefore he was amongst the Prophets, as _Iudas_ was amongst the Apostles: of which sort also the old Prophet that dwelt at _Bethel_, seemes to have beene in some respect.

The Doctrines arising herehence.

Doctrine 1. _The wicked of every latter age do in their courses imitate those wicked men, that lived before them._

This is gathered from these words: _Following the way of Balaam_.

For these men did not propose _Balaam_ unto themselves for an example to imitate, but because they went in the same wayes, therefore they are said to have followed him.

_Reason_ 1. Because that in-bred corruption, from which such wicked courses are derived, as from their originall fountaine, is one and the same. For although it doth not work alwayes and in all altogether after the same manner, yet when it meets with natures alike, and the like occasions also happen, then it is no lesse like it selfe, then an egge is like an egge.

2. Because the same teacher of wickednesse, the tempter and old Serpent works effectually in his bond slaves throughout all ages.

3. Because oftentimes also the courses fore-going do not only by tradition, but by transmission as it were also beget courses like themselves.

_Vse_ 1. This may serve to enforme us, not to be too much troubled at the wickednesse of men, that live with us, because there is nothing new under the Sunne in that kinde.

2. To admonish us, not to expect any singular thing from wicked men, while they remaine such, above that which we read of other wicked men before them in ancient time.

3. To exhort us therefore, to labour to be like the ancient godly men, that are commended in Scripture.

Doctrine 2. _This is common to all the wicked, to forsake the right way, and go astray in that which is not good._

This is gathered from these words, _Which having forsaken the right way are gone astray_.

_Reason_ 1. Because the right way is in observing the will of God, or in doing the good works which God hath before ordained that we should walk in them, _Ephesians 2.10._ _Psalms 119.1,2._ &c. But wickednesse is another crooked way, which men have found out themselves, cleane contrary to the will of God.

2. Because that is the right way which certainly leadeth unto life, and eternall happinesse, _Matthew 7.14._ but wickednesse tendeth unto death, _Proverbs 7.27._ & _8.36._

_Use._ This may serve to admonish us, diligently to beware of this going astray, alwayes looking unto the right way.

Doctrine 3. _Covetousnesse, where it prevaileth, doth most certainly produce this going astray from the right way._

This is gathered from these words: _who loved the wages of unrighteousnesse_: so _1 Timothy 6.17._ He that trusts in uncertaine riches, doth not trust in the living God; and therefore he doth necessarily follow a new way clean contrary unto that which the true and living God hath shewed us.

_Reason._ Because a covetous man is obnoxious unto all the temptations of the devill, which have any shew of gaine; so that he accounts gaine godlinesse, _1 Timothy 6.5,9._ and this is it which is meant in the text, _they love the wages of unrighteousnesse_, that is, they seek lucre, though it be joyned with the greatest iniquity.

_Vse_ 1. This may serve to admonish us, to take heed therefore and flye from covetousnesse, as from the greatest plague and enemy of godlinesse, _Colossians 3.5._

2. To exhort us, to labour for contentment, _1 Timothy 6.6,8._

Doctrine 4. _All such wickednesse is rebuked by God._

This is gathered from the beginning of verse 16. _But was rebuked_, &c.

_Reason_ 1. Because the Scripture and law it selfe which is transgressed by sin, doth therefore rebuke that sin, _Romans 7.7._

2. The consciences of sinners do usually also check them, _Romans 2.15._

3. The very creatures do it also after their manner, _Deuteronomy 31.28._ and if they should not in their appointed order sufficiently rebuke sinners, there should some extraordinary miracle be shewed rather then they should not be convicted, as we see here in the example of _Balaam_.

_Vse_ 1. This may serve to admonish us, to apply our minds unto these rebukings of God, and not to be carelesse of them, as desperate men use to be; but to yeeld unto them, and shun all those things that are rebuked by God, either in the Scriptures, or in our consciences, or in the creatures.

2. To exhort us, to use all diligence to seek and preserve in our selves that testimony of God and our conscience, which may be for our comfort, and not for our rebuke.

Doctrine 5. _Those men are extreamly and brutishly mad, that will not be rebuked or stopped in their impiety, unlesse it be by some miraculous worke._

This is gathered from the end of verse 16. _the dumbe Asse speaking with mans voice, forbad the madnesse of the Prophet_.

_Reason._ Because such men are deprived of common sense touching spirituall things, and are given over unto a reprobate sense.

_Vse._ This may serve to admonish us, to beware of that hardnesse of heart, which cannot beleeve God speaking in his word; and not to give way to that vaine imagination, which _Dives_ with his brethren is said to have maintained, _Luke 16.30._ and _Abraham_ refutes, verse 31.

* * * * *

Verse 17. _These are welles without water, clouds that are
carried with a tempest, to whom the mist of darknesse
is reserved for ever. _

Verse 18. _For when they speak great swelling words of vanity,
they allure through the lusts of the flesh, through
much wantonnesse, those that were cleane escaped from
them who live in errour._

Verse 19. _While they promise them liberty, they themselves
are the servants of corruption: for of whom a man is
overcome, of the same is he brought in bondage._

Verse 20. _For, if, after they have escaped the pollutions
of the world, through the knowledge of the Lord
and Saviour Jesus Christ, they are againe entangled
therein, and overcome, the latter end is worse with
them then the beginning._

Verse 21. _For it had beene better for them not to have knowne
the way of righteousnesse, then after they have knowne
it, to turne from the holy commandement delivered unto
them._

Verse 22. _But it is hapned unto them according to the true
Proverbe; The Dog is turned to his own vomit againe,
and the Sow that was washed to her wallowing in the
mire._

The Analysis.

In these verses is contained a refutation of the false teachers, of whom a description was made before. Now the sum of this refutation consists herein, that all those things were vain, which they promised to their disciples or followers. And this is in generall shewed by those comparisons which are made verse 17. Where these teachers are said to be wels as it were, without water, and clouds without raine, because they make shew of many things worthy to be desired, but they performe nothing at all. Upon occasion of these similitudes, by the way he repeats the punishment which God had prepared for them, by a continuation of the same Allegory, namely, that whereas they are wels as it were, or clouds making shew of some mist, they shall at length certainly find the mist of eternall darknesse. 2. The same vanity is illustrated by the impulsive cause that moved them to spread abroad their new opinions, which was their swelling vanity, verse 18. in the beginning, and by the effect thereof, which was their crafty seducing of Christians to give themselves over to the lusts of the flesh, at the end of the same verse. 3. The same vanity of their promises is set forth, verse 19. at the beginning, by the great dissimilitude and opposition that is betwixt them and their promises. For they promised liberty unto others, when they themselves were servants of corruption. Thence the vanity of their promises is made manifest and palpable as it were; because they promised that, whereunto they themselves were strangers, and far remote from it. 4. That which is put in the dissimilitude, namely, that they were servants of corruption, because some might make a doubt of it, the Apostle confirmes it at the end of verse 19. by the generall definition or description of a servant, or that bondage which he meant, namely, that he is another mans servant, that is overcome by him. For he that is taken by the enemy in warre, is brought in bondage to him, at least untill he hath payed the just price of his ransome. 5. The misery of this bondage is amplified in respect of those, that have made profession of faith and holinesse, by comparing things unequall, betwixt that condition, whereunto they were obnoxious before their calling, and this which they have brought upon themselves by their Apostasie, where the misery of the latter condition is made greater then the former, verse 20. and the reason of it is given, verse 21. Because the sin is greater, which is committed after and against the knowledge of the right way, then that which is done through ignorance; which inequality is also illustrated by a comparison of the like things, that is explained in proverbiall sentences, of the Dog and the Sow, verse 22.

_Question._ Here ariseth a Question, Whether those that were seduced by the false teachers, were before true believers?

_Answer._ They had that faith which we use to call temporary faith, but they were never soundly rooted in faith. This is proved out of the 14 verse, where all those that were seduced by these deceivers are called _unstable soules_. For if they had beene by sound faith grafted into Christ, then they should have been stable and corroborated in him also. And whereas they are said verse 18. _to have cleane escaped from the wicked_, this was, 1. In respect of the profession which they had made of their true conversion. 2. In respect of the assent, which we must think that they did give inwardly also unto the word, by which they were called to this conversion. 3. In respect of the change which they had made in their outward carriage. 4. In respect of some small beginning also, whereby they tended towards holinesse it selfe.

The Doctrines arising herehence.

Doctrine 1. _They that go astray themselves from the right way, and cause others to go astray, whatsoever they make shew of, they have nothing else in themselves or in their errours but vanity._

This is gathered out of verse 17. and the beginning of 18. For they are said in the text to be as it were vanity it selfe, as _Solomon_ saith of all things that are under the Sunne, in respect of happinesse they are vanity of vanities. Now they are said to be vain, 1. Because they have only a shew of some truth or good, not the thing it selfe. 2. Because they make a shew of communicating some good unto others, but they do not performe it, nor can they. For that is properly called vaine, which is void of that thing which it should have, or which is unfit for that use and end whereunto it should serve.

_Reason_ 1. Because they have forsaken God, who is the fountaine of all true and solid good.

2. Because they are led by Sathan, who is the father of lyes and of all vanity.

_Vse._ This may serve to admonish us, to beware therefore of such men, that we be not in any wise deceived by them. For this were to imbrace vanity in stead of eternall happinesse.

Doctrine 2. _Yet such men in their vanity are usually most puffed up._

This is gathered from verse 18. in the beginning. So _1 Corinthians 8.1._ _Knowledge puffeth up._ Which if it be true of the knowledge of things that are true in themselves, if they be not known as they ought to be known, as it is explained, verse 2. Then much more must we think so of that knowledge which hath a shew of some singular excellency, when there is no solid good in it at all.

_Reason._ Because such men seeme to themselves to be wise, not only above the ordinary sort, but also above those that excell in the Church of God, yea sometimes above the Apostles themselves and Prophets, and therefore are wont to boast of some depths which they have; which the holy Ghost therefore cals the depths of Sathan, _Apocalype 2.24._

_Vse._ This may serve to informe us, alwayes to suspect those men, that are in a wonderfull manner puffed up with their own private conceits of some part of religion.

Doctrine 3. _That such men do oftentimes seduce many, and have divers followers, it comes to passe chiefly thereby, that their doctrine, either for the matter of it, or the manner of their teaching, is very agreeable to the carnall lusts of men._

This is gathered from these words: _they allure through the lusts of the flesh_.

_Reason._ Because as the flesh doth easily apply it selfe at all times unto carnall doctrine, by reason of that communion that is betwixt them; so especially and most easily doth it, when the doctrine is covered with a shew of religion or truth.

_Use._ This may serve for admonition, that if we would be safe from infection and seducing, we should diligently labour for mortification of the flesh. For neither are they only in danger of seducing that have not yet known the truth, but they also that have in some sort clean escaped from those that live in errour, as it is in the text.

Doctrine 4. _The chiefe lust of the flesh, whereby men are wont to be seduced, is the love of carnall liberty._

This is gathered from the beginning of verse 19. So _Psalme 2.3._

_Reason_ 1. Because the flesh alwayes seeketh its peace and quietnesse, which it cannot enjoy, but by giving it selfe over unto the lusts thereof; and hence it is that carnall men account the command of God and his Word, a yoke, ♦and strong cords, and bands, &c.

♦ “aud” replaced with “and”

2. Because in liberty there is some kinde of shew of that dignity and excellency, whereof all the sons of _Adam_ are most desirous ever since they drank in that poyson of the Serpent, _Ye shall be like Gods._

3. Because it hath a false shadow of that Christian liberty, whereunto we are called, _Iohn 8.32,33,34._ Hence it is, that the cursed sect of Libertines, which under a shew of liberty overthrowes all religion, findeth many well-wishers thereunto, even amongst those that are Christians in name.

_Vse_ 1. This may serve to condemne those, that alwayes follow after liberty of what kind soever it be. For Christians are the servants of righteousnesse, although they be free from sin, _Romans 6.18._

2. To admonish us, to represse and restraine in our selves this carnall desire of liberty, _1 Corinthians 9.27._

Doctrine 5. _They that most labour for this carnall liberty, are the most wretched servants of sin._

This is gathered from these words; _they are the servants of corruption_. So _Romans 6.20._

_Reason_ 1. Because they are overcome and led captive by sinne.

2. Because they give up themselves wholly to obey sinne, _Romans 6. 16.19._

3. Because they remain in this bondage, although it be the worst of all, with a kind of pleasure; so that they are the servants of sin more, then those are the servants of men, that are gally-slaves: for these mens minds alwayes wish for liberty, but the others are very well pleased in their most servile condition.

_Vse_ 1. This may serve to informe us, how we should stand affected towards such men. For although they seem to themselves to be the only happy men almost, yet they are in truth objects most worthy of pity, and not of envie.

2. To admonish us, more and more to get out of this bondage, by yeelding our selves wholly unto God and his righteousnesse, _Romans 6.18,19,22._

Doctrine 6. _They that are brought into this bondage, after that they have made profession and confession of the truth, their condition is more deplorable, then the condition of other sinners._

This is gathered from, verse 20,21.

_Reason_ 1. Because their sin is greater then other mens. For where no law is, there is no sin; where the law or the knowledge of the law is lesse, there the sin is lesse: but where the knowledge of Gods law and his will is greater, there the sin is made greater and heavier.

2. Because they do wonderfully dishonour God, while they professe themselves to have known his discipline, and to have had experience of it in some measure, and do afterwards reject it, and prefer sin before it.

3. Because the devill the Prince of sin doth more severely beset those, that he hath withdrawne unto himselfe from the flight as it were, _Matthew 12.45._

4. Because the anger of God is incensed against such men, _Hebrews 10.26,27._

5. Because there is scarce any place left for them to repent, _Hebrews 6.6._

_Vse._ This may serve to admonish all those, that know the way of God, to labour also to continue constantly in the same, in all parts of their life and conversation.

Doctrine 7. _The filthinesse of sinne should make men to abhorre a returning to the bondage thereof._

_Reason_ 1. Because we are called unto purity.

2. Because we have professed an abomination of that impurity which is in sin.

3. Because it is abominable unto God, and makes men abominable in his sight.

_Vse_ 1. This may serve to condemne those, that take delight in this filthinesse, and think they gain credit unto themselves thereby, by gracing and setting out their speech with oathes, and labour to make their conversation pleasing, by applying themselves unto the customes and vicious and filthy courses of men.

2. To admonish us, to put before our eyes this filthinesse of sin. So shall we renew our repentance, and be confirmed in the grace of perseverance.

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