Exposition of Jude, Verse 5
Vers. 5. I will therefore put you in remembrance, for as much as ye once know this, how that the Lord after that he had deliuered the people out of Egypt, destroyed them afterward which beleeued not.]
THe Apostle hauing propounded his principall exhortation to contend and fight for the faith, vers. 3. with the reason thereof, vers. 4. doth here begin to answere a secret obiection which might bee made against that reason, thus: These seducers professe Christ, and looke for saluation by him; what danger then can redound if we should ioyne our selues vntounto them? This obiection is answered from this fifth verse vntounto the twentith; in all which verses hee disputeth at large that there is great daunger herein, seeing their end shall be destruction: the summe of which disputation is contained in this reason: All such persons as giuegive themselues libertie to sinne▪ shal be destroyed: But these seducers giuegive themselues libertie to sinne; and therefore shall be destroyed. The former part of which reason is contained in the 5.6.7. verses; and the latter from the 8. vntounto the 20. The former proposition is not plainly set downe in so many words, but the proofe of it onelyonly by an induction and enumeration of examples of sinners, which hauehave bin destroyed; and they be three in number: first of the Israelites, in the 5. verse: secondly of the Angels, in the 6. verse: thirdly, of Sodom and Gomorrha, in the 7. verse.
In this 5. verse are two things to bee considered: first the preface, in these words: I will therefore put you in remembrance, for as much as you once kn…w this. Secondly, the first example whereby the point in hand is prooued in the words following. The preface serueth to preuent an obiection which might be made by the Church reading these examples; that Iude teacheth them nothing but things which they knew well enough before: to which he answereth, that his intent is not to teach them any new thing, or any vnknowne thing, but to bring knowne things to their remembrance▪ and in it three things are to bee obserued: First, the Apostles practise: I will therefore put you in remembrance.] Where note the office of all Pastors and Teachers, which is not onelyonly to teach thing… vnknowne, but to repeate and to bring into remembrance things known before. This was Peters care, 2. Pet. 1.12. though they had knowledge to put them in remembrance: and chap. 3.1. to stirre vp and war…e their pure mindes; giuing vsus to vnderstand, that knowledge in the minde lieth as embers vnderunder ashes, and needes daily stirring vp. Which admonisheth all hearers not to be offended if they heare the same thing often, seeing it is the dutie of Ministers to teach the same thing often. Yea hearers which hauehave vnderstanding in the Scriptures, must be content if they heare nothing but that which they hauehave bin out of the Scriptures acquainted with before, seeing the Apostle thinketh it meet to teach nothing else.
Secondly, in this preface obserue the propertie of the Church, which is to know the histories and examples of Scripture. Christ commanded his hearers to search the Scriptures: the Apostle wisheth that the Scriptures dwell plentiously in m…n: which exhortations (no doubt) stirred them vp to hauehave the scriptures familiar vntounto them, euen as Timothie knew the Scriptures of a childe. The state of our times is farre otherwise; for Ministers cannot say as Iude speaketh, for as much as you know these things, I will put you in remembrance: but our people pleade and professe ignorance, yea that the knowledge of the scriptures belongeth not vntounto them (they being not booke learned) but to schollers and Ministers that liue by it. But wee ought to account it a propertie of eueryevery Saint of God, who is iustified and sanctified, to know the Scriptures, which onelyonly are able to make them wise vntounto saluation.
The third point in the preface is a second propertie of the Saints, namely that they once know] that is, they know certainly, vnchangeably, and once for all, neuer to reuoke or alter this knowledge: which first informeth vsus what to thinke and iudge of those men, who because of diuersitie of opinions, will be of no religion, nor beleeue any thing vntill it be determined by some generall Councell; these want this propertie of the Saints, and are plaine Atheists. Secondly, it teacheth vsus to hold our religion certainly, receiuing it once for all vnchangeably. In humane things wee may often without danger chaunge our mindes and deliberate; but grounds of Religion must be out of al question, and admit no deliberation.
Now followeth the first example, whereby the first part of the former reason is prooued, and that is of the Israelites, who wittingly and willingly sinning against God were destroyed, as appeareth Numb. 14. In which example consider foure things: first, who were destroyed, [the people]. Secondly, the time when [after that hee had deliuered them out of Egypt]. Thirdly, for what cause, [which beleeued not]. Fourthly, the manner of the speech. For the first, the persons who were destroyed were the people; by which word is meant a speciall people, a peculiar and chosen people, the seede of Abraham, Isaac, and Iacob, a people priuiledged aboue all people of the earth; to whom belonged the couenant, sacrifices, worshippe, of whom Christ came according to the fles…, Rom. 3.2. and 9.4. notwithstanding all which prerogatiues the Lord destroyed them. If it had been a Heathen people against whom this destruction had preuailed, it had been worthie obseruation, but much more when it is against Gods owne people.
Here then we learne, that no outward priuiledge can auaile vsus; nor any o… ward meanes of saluation bee effectuall or fruitful to our good, out of their right vse in faith and repentance. Rom. 2.25. Circumcision is nothing, He is a … that is … within.vnlesse thou keepe the law. Gal. 6. Neither Circumcision auaileth, nor vncircumcision, but a new creature. Iudas had many great priuiledges, and yet perished. This made Paul, though he had many priuiledges, to account them all as dung, in regard of the knowledge of Christ, Phil. 3.8. We must not then content our selues with the meanes of saluation in the Word and Sacraments, but vse them aright in faith and repentance; otherwise they (being out of their holy vse enioyed) shall turne to our destruction and greater condemnation, as they did to this people who (notwithstanding them) were destroied.
The second thing in the example is, the time when the Israelites were destroyed, that is, after their deliuerance out of Egypt. God had diuersly testified his louelove to this people, hauing chosen them out of all the people of the earth, he called himselfe their God, and hee gaue them many pledges of his louelove, but especially in that their great deliuerance out of the bondage of Egypt by such an outstretched arme: yet for all this not long after they sinning against him, hee destroyed them. Whence learne, that after many great blessings, men not walking worthie of them,Great vengeance followeth the …ankful … of … bles…ngs. but prouoking the Lord by their sins, commeth a great vengeance. The whole booke of the Iudges is a worthie proofe of this truth, where wee shall see the people still forgetting their deliuerance, and are forthwith left to Tyrants to bee afflicted for tenne, twentie, fourtie yeeres together. The same appeareth in the Common-wealth of Israel vnderunder the Kings: In the daies of Salomon the state was most florishing and glorious, enioying a most happie peace: but Salomon once forgetting the Lord and his Commandements, and falling to the Idolatrie of his outlandish wiues, there followed most fearefull accidents; as the diuision and rent of the tenne Tribes from Iudah, a long dissention and hot warre between Reh…boam and Ieroboam, whose Idolatries brought much euill vponupon their seuerall lands, and at last vtter desolation; the tenne Tribes being carried into Syria captiues, and there ended their daies, the other two Tribes into Babylon, and there remained 70. yeeres, which iudgements ouertook them about 400. yeeres after. Iacob when hee went ouer Iordan made a vow to the Lord, that if God would blesse him, and giuegive him but food and raiment, he would in way of thankfulnes returne to the Lord the tenth part of his goods, Gen. 28.22. God blesseth him so farre as hee became a mightie man, hauing the substance of a Prince; in this abundance he forgat his vow, or neglected it: but what followed of it? was there not horrible confusion in his familie? Dina… was deflowred; Ruben ascended to his fathers bed, Hamor was slaine, and the Lord is glad to call to minde hi… vow, Gen. 35.1.
Vse. This doctrine concerneth vsus neerely in this land, who by Gods merciemercy hauehave enioyed many of his best blessings in this our long peace, hauing bin deliuered from the Egypt of Rome, and hauehave … vnderunder the Lords protection all the day long:Englands sinne. but as ou… blessings hauehave been and are many and great, so hauehave been and are our rebellions raging amongst vsus, especially that sinne of falling from our first louelove, so as l…sse louelove of God and religion is to bee found amongst vsus than heretofore; besides that our peace causeth men to make their heauen here vponupon earth, and to embrace and affect things below: these sins vnrepented of, will bring vponupon vsus daies of affliction, wee hauing no more priuiledge than this people had, who after their deliuerance were destroyed.
The third point in this destruction is the cause of it: namely, because they beleeued not: here first obserue what kind of vnbeleefe this was. To the answere of which, we must know, that first God had promised to Abraham, that after 430. yeeres hee would giuegive to his posteritie the land of Canaan for their inheritance: this promise they all knew well inough. Secondly, it was often repeated, & renued, and namely to Moses; vntounto whom the Lord promised that he should be their guide, yea and that himselfe would pro…ect them in their iournie, and safely conduct them thither. Thirdly, God sealed this promise by many and sundrie signes and miracles, both in Egypt, at the red sea, and in the wildernesse: yet for all this they beleeued not, that God would accomplish these promises vntounto them, to bring them to that good land: and further, seeing the land of Canaan was a type of that heauenlie Canaan, they beleeued not that God would bring them to heauen, and giuegive them inheritance in that eternall rest by meanes of the Messias. This vnbeleefe then of the promises of God was the cause of their destruction.
Secondly, why are they destroyed for vnbeleefe, rather then for their murmuring, fornication, and diuerse other sinnes which we… reade of to hauehave been rise among them? Ans. Although they murmured, blasphemed, tempted God, reuiled their guides,foreign causa foreign. &c. yet this sinne of vnbeleefe was the foundation and ground of them all; the which doth the more displease God, in that it was the first sinne that euer was in the world, and the mother of all transgression. Secondly, this sinne in a more speciall manner dishonoreth God in making him a lyer; and so toucheth his honour more neerely.
Thirdly, what was this destruction? An. It was the destruction of their soules and bodies, for their carcasses were left in the wildernesse where they fell; and their soules hauehave their portion in the lake prepared for vnbeleeuers, Reuel. 21. For the fur…her hatred of this sinne, see 2. Kings 7.19. the Prince who would not beleeue the word of the Lord was troden to death: and Moses not waiting, but failing in his faith, was barred the land of Canaan, and onelyonly saw it a farre off.
Vse. Seeing destruction followeth vnbeleefe, we must labour to see our vnbele…fe, and take out that exhortation, Heb. 3.12. Take heede least there be in any of vsus an euill heart of vnbeleefe, to depart away from the liuing God: which place well considered, sheweth what are the degrees of falling away which are studiously to bee declined: as first, when a man is deceiued by sin, and giueth himselfe libertie thereunto. Secondly, when the heart is hardened and made an euill heart. Thirdly, when infideliti… taketh possession of the hart to rule it, and cause it to call in question Gods promises, and prouidence. Fourthly, then followeth apostasie and departure from God: now wee must beware of the least and lowest of these degrees of this defection and departure from God. Secondly, if they were destroyed for vnbeleefe, wee must on the contrarie exercise our faith daily, and inure it in the daily apprehension of Gods prouidence, power, protection, iustice, and merciemercy: and thus walking vndismaid, we which hauehave thu… beleeued shall enter into the rest prepared for the people of God, when as many shall not enter for vnbeleefes sake, Heb. 4.3. and 6. Euen as Caleb and Iosua only entred into that good land, because they beleeued that God could and would bring his people thither. Thirdly, this must teach vsus obedience▪ for vponupon this ground that they were destroyed for vnbeleefe▪ Dauid inferreth this cōsequent▪ Psal. 95. To day therefore if y… heare his voyce, harden not your hearts: which Moses also maketh the ground of his exhortation to the people …o feare the Lord, because … destroyed for vn…eleefe, Deut. 1.…. &c. Fou…hly, in that destruction of bodie and soule followes of vnbeleefe, let such persons as (when iudgements are vponupon themselues, wiues, or children) runne to Witches, and Wizards for ease, as though they were bewitched, and make that the ground of their harmes, bee enformed that their owne wretched hearts hauehave bewitched them;The wretched hear… of vnbeleeuers is the witch which afflicteth th… which being full of vnbeleefe, bring plagues of al kinds not onelyonly vponupon their bodies▪ but their soules also. Art thou strangely diseased? the witch that hath brought it vponupon thee, is thy owne wicked heart, which knoweth not to relie it selfe on Gods promises and protection. Fiftly, were they destroyed because of their vnbeleefe? let not vsus iudge of our sinnes by the crooked rule of our owne reason, but by the law of God: wee can iudge murther, theft, and adulterie, great sins; but wee neuer espie the mother sin of all, which is our infidelitie, the maine sinne of the first Table, and the nurcerie of other sins, we neuer bewaile it, we account lightly of it, and therefore the Lord taketh the reuenge of this sin into his owne hands, and punisheth it with destruction both of soule and bodie; so odious it is in his eyes, and ought therefore to bee as hainous in ours also.
The fourth thing in the example is the manner of the speech, which at the first seemeth to bee generall, as though all they had been destroyed which beleeued not; whereas indeed it is special, for all that beleeued not were not destroyed, seeing that all vnderunder twentie yeeres were exempted and saued, Num. 14.29. who were reserued that God might still hauehave his Church among thē, and that there might be of them a people left to possesse the good land, according to the promise: where note that to bee true which Habacu…ke ascribeth to God, that in his iustice he remembr…th merciemercy;Habac. 3.2▪ by which merciemercy the younger so… are here spared; which warranteth vsus to pray in common iudgements, that the Lord powre not ou… his whole wrath vponupon vsus; neither in our temptations vtterly forsake vsus, and giuegive vsus ouer to Satans malice, seeing hee hath manifested such goodnes towards his Church, that in iudgements he h…th remembred his m…rcie. But here it may bee asked, … this can stand with equitie that e…en th…se men should bee destroyed▪ for it seemeth that they repented of this sin? Numb. 14.40. yea they confessed it and mourned for it, and offered to passe into Canaan▪ yea and were very readie to hasten into the land? Ans. They repented indeed, but fainedly, it was farre from true and sincere repentance and sorrow; for euen in the very same place it appeareth that they disobeyed God; for when he had passed sentence against their sin, commanding that they should returne into the wildernes of Arabia, vers. 25. and there abide fourtie yeeres and die there; they would not submit themselues to that sentence, but in all haste they would goe forward to Canaan, according to the promise; although against a particular commandement: yea Moses himselfe could not stay them: but that brought on their neckes a more speedie destruction, as appeareth in the end of the Chapter. Whence note the wicked nature of the deceitfull heart of man, which in distresse when Gods hand is stretched out against it, can faine a false repentance, and counterfeite humiliation: which causeth many a man in sicknes to vow amendement of life, if euer God raise him againe; and yet as soone as the scourge is ouerpassed, he forgetteth the hand of God, his owne vowes and promises, and falleth backe into the same bad courses againe: which consideration may mooue vsus to watch ouer our hearts, and suspect them of this deceit, whereby they can frame and faine a false repentance, when indeede there is nothing lesse then soundnes in it.
The fifth point in this iudgement is the generall vse of it; namely, that wee should frame our selues to repentance for this particular sin of vnbeliefe, vponupon which we behold such a fearefull destruction in Gods owne people. To the practise and performance of which we must doe foure things: first, laying aside the common perswasion of the fulnes of perfection of our faith, we must come to the discerning of this sin in our selues, which is the first step to repent of it, and the rather because it is our mother sin. Now because this sinne is so inward and secret,Vnbeleefe … many particulars. and so hardly to be discerned, for our helpe herein some directions may be giuen for the especiall of it in some signes and fruites thereof; which eueryevery man shall find in himselfe lesse or more. For first, we beleeue not as we ought the particular presence of God in all places and times towards vsus: for we are ashamed to doe and speake many things in the presence of men, which in the presence of God (men not being by) wee make no bones of, either to speake or doe; so as mans presence keepeth vsus in some awe, which Gods presence cannot doe.
Secondly, wee beleeue not the particular prouidence of God, watching ouer vsus; but either not regard it at all, or not as wee ought; which appeareth by these three things: first, if wee hauehave health, wealth, friends, fauour & means, we are well contented, we can think our selues very well, and can then relie our selues on God: but if God take these away; oh th…n wee are troubled, much disquieted and discontented; the reason whereof is, because the heart is not setled in the perswasion of Gods special prouidence: which if it hauehave a pledge of God, can trust him; otherwise not at all: but as the Vsurer trusteth not the man, but his pawne; so men relying themselues on these pledges, trust neither God himselfe, nor for himselfe. Secondly, in any distresse let our friend promise vsus helpe, wee are well cheered; but let God in his word promise supply of all good, and ease in our troubles, we reape little or no comfort from thence; this is a manifest fruite of inbred vnbeleefe. Thirdly, in sicknes or any iudgement, any meanes is vsed for case and freedome; yea there is too common running and riding to Witches, Charmers, Cunning men, and women; for men waite not on God, nor expect the same hand in healing them which hath smitten them. He that beleeueth maketh not haste (saith the Prophet) which if it be true, then this hastines to be disburdened of the hand of God, is a token of distrustfulnes of God, and want of faith. Nay, this practise argueth not only want of a true faith, but a presence of a false and Satanicall faith: for if there bee no faith in the Charme, it will not worke.
Thirdly, wee beleeue not the Lord to be the Lord of bodie and soule, as one hauing soueraigne Lordship and power, to saue and destroy: for let any ciuill man be pressed by temptation vntounto sin, he will bee easily brought to make no bones of very dangerous sinnes: what other is the reason hereof, but that hee esteemeth not the Lord to be his Lord? and accounteth of his commandements but as dreames, not serious or giuen in earnest? whereas if Gods Lordship were rightly acknowledged, sinne would not be so ripe and rife as it is.
Fourthly, wee beleeue not the merciemercy of God in the pardon of our sinne as we ought: for howsoeuer in our peace wee thinke our faith strong enough for any encounter, yet let a temptatiō assaile vsus, then we begin to doubt whether we be the children of God or no, and are full of impatiencie. Example hereof we hauehave euen in Iob himself, who before his triall thought himselfe safe in his nest; but when Gods hand was heauy vponupon him, then he brake foorth in speeches full of impatiencie; as that God was his enemie; and did write bitter things against him: wherein he bewraied his want of faith, and his crooked and cankered incredulitie: and the same weakenes may the dearest & strongest of Gods childrē one time or other espie in themselues.
Fiftly, wee know not as we should the agonie and passion of Christ; he suffered the first death and the paines of the second death for our sinnes, they were the speares that pearced his heart; but we carrie vp our heads, and can take delight in them, as though there were no danger in them: whereas the remembrance of them should make our hearts to bleede, and faith in the heart should cause vsus die to sinne, seeing those who are Christs are crucified with him: but because men wil not depart from their sins which are not killed, but liue and are strong in them, and no man saith what hauehave I done? it is a plaine euidence that the life of faith is not to be found in the liues of most men.
Sixthly, wee beleeue not that wee did rise with Christ, and ascended with him into heauen: because in this our long peace, our thoughts are set vponupon the world, and we mind earthly things still; whereas if we were risen with Christ, we would seeke the things that be aboue, Coloss. 3.1.
Seuenthly, we doe not beleeue as we ought the last iudgement: because wee are not smitten with feare and reuerence in speaking and meditating of it. Paul speaking of it, calleth it, the terrors of the Lord, 2. Cor. 5.11. and this made him so forward in al good duties; yea this same consideration of the last iudgemēt made him endeuour to keepe a good conscience before God and all men: but men make no conscience of their waies.
Eightly, wee beleeue not aright our owne death and resurrection in the last day: for men commonly deferre their repentance and amendement of life, till the last day of their daies, and then they crie and call on the bed of their sorrowes; which argues a counterfeit faith: for if a man did beleeue his death, it would driue him to the daily amendement of his life. By these notes we may easily discerne this secret sinne of vnbeleefe within our selues.
Secondly, when wee hauehave thus found out this sinne wee must bewaile it, an… mourne for our vnbeleefe, as being the mother of all our sinnes, confesse it before God, and craue increase of faith, as the man in the Gospell, Lord I beleeue, helpe my vnbeleefe: and with the Disciples, Lord increase our faith.
Thirdly, we must set before our eyes and acquaint our selues with the promises of the pardon of sinne and life euerlasting by Christ: as also all other dependant promises, whereof some concerne our prosperous successe in our waies, and Gods protection in our labours and callings: and others concerne afflictions, promising happie issue and deliuerance therefrom, with strength in temptation, to the which all promises may be referred: which we must alwaies hauehave in our eye, that our faith may ground it selfe vponupon them.
Fourthly, we must truly relie and rest our selues in these promises, settle and content our hearts in them: that looke as the earth hangeth without proppe or pillar in the middest of the world, onelyonly by the word of God; so must our hearts be staied in the same word and promise of God: yea if wee should see nothing but destruction before our eies, our faith must then be our subsistence: and when our vnbeleefe would vnloosen our hold, and make vsus giuegive backe, let our faith in these promises make resistance: as Dauid, Psal. 42.5. My soule why art thou so disquieted within me? trust still in God: especially seeing wee hauehave promises which assure vsus in our troubles, either of their mitigation or remouall: after all these followeth the subiection of faith, when the heart and life are conformed to the obedience of all the Commandements of God. And thus we purging our harts of vnbeleefe, shall escape such fearefull iudgements, as this first example hath put vsus in minde of.