Exposition of Jude, Verse 19
Vers. 19. These are makers of sects, fleshly, not hauing the spirit.
THis verse containeth the application of the former testimonie vntounto the particular persons whom it concerneth: setting downe who they be that are scorners and followers of their lusts: namely, scorners are they that make sects, separating themselues from the people of God: and followers of their lusts be those who are fleshly, and without the spirit: which words being applied to these seducers, fasten two sinnes more vponupon them. The first whereof is, that they are makers of sects. The second, that they hauehave not the spirit. For the former, the word signifieth a singling and separating of themselues from the Church and people of God, and consequently the making of sects to themselues: neither may this seeme strange that there should be such persons that make such separation; seeing it is the nature of eueryevery sinner to flie from the presence of God, as Adam did: and Peter when he had seene a part of the glorie of Christ, bad him depart from him for he was a sinner. The prodigal sonne must hauehave his portion apart, and will not be perswaded to liue with his father; and eueryevery vngodly man withdraweth himselfe vntounto perdition, Heb. 10.38.
Doct. First, it is a great sinne for a man to separate himselfe from the assemblies of Gods people: because first it is a flying from God and his presence, whose face eueryevery one is commanded to seeke; seeing he presenteth himselfe in the Word and Sacraments, and wheresoeuer two or three are assembled in his name, &c. Secondly, it is a contempt of Gods ordinance, which whosoeuer despiseth, despiseth God himselfe. Thirdly, out of the Catholike Church is no saluation: the saying is true, Whosoeuer will not hauehave the Church for his Mother, shall not hauehave God for his Father. Fourthly, the congregations of Gods people on earth are the suburbes and gates of the kingdome of heauen; whosoeuer therefore shutteth the gates of this kingdome of grace against himselfe here, shall neuer enter into the gates of the kingdome of glorie hereafter.
Vse. Our dutie hence is to ioyne our selues to the assemblies of the faithfull, not forsaking the fellowship that we hauehave among our selues, Heb. 10.25. but keeping the vnitie of the spirit in the bond of peace, Ephes. 4.3. being like minded one towards another, Rom. 15.5. speaking one thing as those that are knit together in one minde and one iudgement, 1. Cor. 1.10. And if we would separate our selues, then let vsus depart from the Atheists and Papists in their corrupt doctrines and wicked conuersation. Secondly, such are iustly reprehended who seldome come to heare the word, receiue the Sacraments, and to call vponupon God in the congregation: for so much as they can they cut themselues from the kingdome of God, in reiecting the meanes of their saluation. Ob. They alleage for themselues that if they should come, they should heare but a weake man like themselues speak vntounto them; and if Christ himselfe or some Angell should preach vntounto them, they would heare willingly. Ans. Lay aside all disputing, and yeeld vntounto the wisedome of God, whose ordinance it is that men should be taught by men, and not otherwise. Ob. They say further that they hauehave the Bible, and the sermons of the Prophets and Apostles at home, and none can make better sermons than they: and againe, that they can get knowledge enough to saluation by themselues: and some say they hauehave knowledge sufficient and neede no more. Ans. First, Gods ordinance must be acknowledged, and reuerenced in the publike Ministerie, and in the middest of the assemblies: and priuate duties must giuegive place to publike. Secondly, the word is not only to be knowne but affected: now although knowledge may bee gained priuately; yet the affections must bee wrought and mooued in the publike Ministerie. Thirdly, those that know the most, know but in part; and the Ministerie is instituted, not onelyonly to initiate and begin men, but to confirme them in grace, and leade them to perfection: for which end the Lord hath giuen Pastors and Doctors of the Church to teach men, vntill they come vntounto a ripe age in Christ, which is not till death.
Now for the further cleering of this point, two questions are to be resolued. 1. Quest. Seeing it is a sinne for a man to seuer himselfe from the Church of God; where and what Church is that to which a man may for euer ioyne himselfe with a good conscience? Ans. That people which heare, beleeue, and obey the doctrine of the Prophets and Apostles, are the true people and Church of God, vntounto which a man may safely ioyne himselfe. Diuers notes there be, but the infallible notes of the true Church are, knowledge, faith, and obedience vntounto that doctrine; these were the notes of the Primitiue Church next after Christ: Act. 2.42. First, they continued in the Apostles doctrine. Secondly, in fellowship, wherein the duties of louelove are comprehended. Thirdly, in breaking of bread, that is, the administration of Sacraments; for the celebration of the Supper is put for both. Fourthly, in prayer, that is, inuocation of God with thankesgiuing. In that Commission of the Apostles giuen for the gathering together of the Church of God,Mat. 28.19. they are enioyned first to teach all Nations: that is, to make them Disciples, namely by the doctrine Propheticall and Apostolicall. Secondly, to baptise them, that is, to bring and admit them into the house of God. Thirdly, to teach them to performe all things which they were commanded. In which Commission two of these notes are expressed. Ephes. 2.19. The Church is founded vponupon the doctrine of the Prophets and Apostles. Ioh. 8.31. If ye abide in my word, ye are truly my Disciples. Ioh. 10.27. My sheepe heare my voyce and followe mee. Psal. 147.19. He sheweth his lawes to Iacob, and his statutes to Israel, he dealeth not so with eueryevery nation. Hence we note, that wee may not ioyne our selues with the Iewes or Turkes, who renounce the words of the Prophets and Apostles: neither yet with the Papists; for though in word and speech they holde this word, yet in deede and in the sense they corrupt it, euen in the foundation.
The second question. But what if there be errors in the Church, or things amisse; may wee not then separate our selues? Ans. Things that may be amisse in the Church must be distinguished: for some faults concerne the matter of religion: some the manner: the former respecteth doctrine principally: the latter the manners of men. First, for things amisse in the manners of men wee may not separate; but with Lot hauehave our righteous hearts vexed, and grieued with the wicked conuersation of those among whom wee liue. The Scribes and Pharisies sitting in Moses chaire, teaching Moses his doctrine must bee heard, howsoeuer the corruptions of their manners be such as they may not bee imitated, Matth. 23.1. Yet here obserue further,Whom we may not separate from in publike assemblies, wee neede not priuatly conuerse with. that although we may not separate our selues from such corrupt persons in the publike assemblies, yet in priuate conuersation wee may abstaine from them. 1. Cor. 5.11. If any that is called a brother be a fornicator, or couetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eat… not: that is, eate not priuately. Secondly, if the Church erre in matter of religion, then must we consider whether the error be in a more weightie and substantiall point, or in matter of lesse importance. If it be in smaller points (the foundation being kept) wee may not separate our selues. 1. Cor. 3.15. If any mans worke burne, he shall lose, but himselfe shall be safe, yet as if it were by fire. Now if the error of the Church bee in substance of doctrine, or in the foundation, then we must consider whether it erre of humane frailtie, or of obstinacie: if of frailtie we may not separate. The Church of Galatia was through frailtie quickly turned to another Gospell, and erred in the foundation, holding iustification by workes: yet Paul writeth vntounto it as vntounto a Church of God. So likewise the Church of Corinth erred grieuously, and ouerthrew the Article of the Resurrection: and yet Paul behaued himselfe accordingly vntounto it. But if the Church erre in the substance of religion obstinately, then with good conscience separation may be made. 1. Tim. 4.5. If any man teach otherwise, and consent not to the wholesome doctrine, from such separate thy selfe. An example hereof we hauehave in Act. 19.9. when Paul had preached in the Synagogue of the Iewes, and could not preuaile with them, but they began to blaspheme and speake euill of the waies of God, then he withdrew himselfe and separated from them. 1. Chro. 11.14.16. when Ieroboam had set vp the two Calues to be worshipped, many of the best disposed Iewes departed from him and came to Rehoboam, and ioyned themselues with Iudah and Ierusalem in the true worship of the God of their Fathers. Whence wee see that no man may with good conscience separate himselfe from the Church of England; seeing it teacheth, beleeueth, and obeyeth the doctrine of the Prophets and Apostles.
Further, consider the manner of the separation of these wicked men: there be three sorts of separation: First, by apostasie, when a man falleth wholy from his religion, from the Church, and from common grace. Heb. 6.4. It is impossible that they which were once enlightened, if they fall away, &c. Secondly, by heresie, when men erre in the substance of doctrine and religion, and that of obstinacie. Thirdly, by Schisme; and that is when men hold the same faith and foundation, and yet disagree and separate in regard of order and ceremonie. These seducers separated themselues by heresies: their heresies were these: first, that men being in Christ might liue as they list, and so they were Libertines. Secondly, that among the people of God there ought to be no ciuil Magistracie, and so they became also Anabaptists. Here obserue that euen in the Apostles time and daies were many heretikes; among whom was Hymeneus and Philetus, 2. Tim. 2.17. and many wolues entred euen in their daies which spared not the flocke. Which may serue to stablish our mindes against the Papists, who obiect that our religion is the foundation of al heresies: as at the rising of which many heresies were reuiued: in so much as they call all our religion heresie, and the professors of it heretikes: by which reason they might as strongly prooue, that the doctrine of the Apostles themselues was heresie, and that the Primitiue Church in the Apostles time was hereticall and no Church: for in the first hundred yeeres after Christ the Church swarmed with heresies, sowen by Sathans instruments, to the choaking of that holy doctrine which was sowne by the Apostles and their successors in the fielde of the Church: nay rather we conclude our religion to be Apostolicall, because the same heresies which arose vp in the Apostles times against their doctrine, now reuiued againe vponupon the reuiuing of our religion.
The second sinne of these seducers in this verse is, that they are fleshly, or natural men. For so it is explained in the last words [not hauing the spirit] wherin consider two things: first, who is a naturall man: secondly, that it is a sinne to be a naturall man, for it is noted as a maine sinne in these seducers. Touching the former, a naturall man is he who liuing a naturall life is endued with a reasonable soule, and is gouerned by nature, reason, and sense onelyonly; without grace or the spirit of God: which may appeare first by the word naturall; which signifieth such a man, as in whom the best thing is nature, and in whom there is nothing more excellent than his reasonable soule, though corrupted. Secondly, by the exposition, or rather opposition in the words: wherein it is opposed vntounto the spirit, who is wanting vntounto such a one to leade him in the way of a heauenly life. Further, that yet wee may know this matter the better, there be three things to be found in a naturall man: 1. He hath a bodie and soule vnited together in one person. 2. In his soule he hath excellent powers and faculties, as will, vnderstanding, affections. 3. Hee hath all the ornaments of man, yet so as without grace: such as are, strength of bodie and minde, memorie, knowledge of Arts and Sciences, ciuill policie and vertues, as Iustice, Prudence, Temperance, discretion to discerne what is meete to bee done, what not: these are ornaments incident to corrupt nature, seruing not to abolish, but to restraine and bridle corruption, and containe men in order, for the preseruation of humane societie. Now he that hath these three and nothing else, is but a meere naturall man.
The second point is: that it is a sin to be a naturall man. Here it may bee asked, how it commeth to passe that a naturall man, because he is a naturall man offendeth God? Ans. There bee two things in eueryevery naturall man to bee distinguished: first, there is nature: secondly, the corruption of nature: the former is from God: the latter from mans fall: which two may be indeede distinguished, but cannot now be separated: the one is not the other; but the one is not without the other; this corruption is that sinne which presseth vsus down, and hangeth so fast on, Heb. 12.1. which hath corrupted the whole mā, so as the whole frame of man, that is, his whole disposition and inclination is corrupted and euill from his youth, Genes. 8.21. his wisedome is enmitie to God, that is, euen the best thing that is, or can be in the flesh, is hateful to God, Rom. 8.5. himselfe is dead in sinnes and trespasses, Ephes. 2.1. hauing no more abilitie to mooue to any thing truly good, than hath a dead man to bestirre himself in and about the actions of life.
For the cleerer beholding of this corruption of mans nature, marke that there bee two degrees of it: the former whereof is a want of that goodnes and righteousnes which at first was, and now ought to be found in our nature. The latter is a pronenesse and disposition vntounto all euill, which carrieth the heart on eueryevery occasion thereunto: this corruption must bee conceiued as an ocean sea, sending out into eueryevery channell and veine of the soule, and whole man, streames and floods of wickednes: for looke into the principall powers of the soule, ye shall neede to goe no further for the finding of this truth. For first, in the minde is such an impotencie, as whereby it is vnable to thinke or approoue of any thing that is truly good 2. Corin. 3.5. Wee are not sufficient of our selues to thinke of any good, but all our sufficiencie is of God. 1. Cor. 2.15. The naturall mā perceiueth not the things of God; which is most manifest thus: first, hee knoweth not God himselfe aright; for although hee may know God as an infinite and eternall being, or in some other attribute, yet he cannot know him as a father to himselfe. Secondly, hee knoweth not, neither conceiueth the corruption of his owne nature, nor his sinnes originall and actuall in the staine and danger of them. Thirdly, he conceiueth not of the remedie of sinne, the death of Christ: but accounteth it foolishnes that life should be brought out of death. Secondly, as his mind is blind, so a naturall mans will is rebellious, and is not subiect vntounto the will of God, neither indeed can be. Ioh. 6.44. No man can come to Christ, vnlesse the Father draw him: insinuating our withdrawing of our selues, and resistance of his call, vntill he turne vsus & make our wils, of vnwilling, willing wils to will that which is truly good: whēce the Apostle saith, that to will, namely that which is truly good, is not of our selues, it is the gift of God. Now hence wee may resolue that question: why it is a sinne to bee a naturall man? not because a man hath nature in him: but because his whole nature is tainted with originall sinne.
Ob. The naturall man may pleade that he cannot helpe it; hee was borne sinfull: why then should he be blamed? Ans. Rom. 5.12. In Adam we all sinned; for when he eat the forbidden fruit, we euen eat it in him, & are no lesse blameworthie than he was. Ob. But it will be said; it is no reason that we should bee said to sin in him, seeing then we were not? Ans. Adam was a publike person representing all mankinde, and eueryevery particular person descēding from him; and therefore what he did, all and eueryevery man did in him: Euen as a Burgesse in the Parliament giuing his voyce and assent, all the countrie or shire is said to giuegive their voices, though they be absent, and not present otherwise than in his person. God then giuing a prohibition vntounto Adam, hee gaue it vntounto all vsus in him; and threatning him he threatned vsus and all mankinde: this onelyonly is the difference that hee being the roote or flocke, and wee the branches arising from him, hee sinned actually, and we by relation and imputation. If then the naturall man still pleade hee was no cause but was borne so, the answere is cleere,The naturall man procured that so he should be borne in Adam, and is therefore excuselesse. that himselfe is a cause, although not in himselfe, yet in Adam before he was borne he procured that he should be borne a naturall man.
Secondly, it may be pleaded againe: If I be a naturall man, I am Gods creature as I am; why then should I be blamed? Ans. The former distinction betweene nature and corruption of nature must be here retained: for by the former the naturall man is Gods creature, and not in respect of the corruption of nature: for this he created not, as the other, but suffred it to passe by generation from man to man, for the execution of the punishment of the first sinne.
Quest. Why did not God stay this corruption in Adams person? Ans. God could hauehave done it; why he did it not, the reason is neither knowne, nor to be enquired; a secret it is, but yet a iust iudgement of God silently to bee with reuerence rested in, and not with curiositie to be searched out.
Vse. First, some may hence gather, if a man be iustly blamed for being only a naturall man, and not hauing the spirit of God; then eueryevery one hath power to receiue the spirit of God? Ans. This is no good reason, but is all one, as if because a bankrout is blamed for not discharging his debts to his creditors; another man should conclude that surely he is therefore able to pay them. But these wicked men were blamed here, first▪ because they professed Christ, but yet had not his spirit: secondly, because that in Adam they were the causes that they were borne without the spirit of God, and so made themselues vnfit to receiue him.
Secondly, if naturall men bee iustly condemned, much more those that are worse than they, as Atheists, prophane persons, those which contemne the assemblies, and neglect the meanes of their saluation, and yet looke for saluation as wel as others. The Gentiles who were without the law, doe the things of the law by nature, Rom. 2.24. and yet many that professe the name of Christ, and liue vnderunder the Gospell, goe not so farre as those naturall men in doing the things of the law: so as euen those Heathens and naturall men shall rise vp in iudgement, and condemne many a professor of Christ; of whom euen many come short of the Diuell himselfe, who beleeueth and trembleth; and yet not a few professors neither know what the Diuell beleeues; neither through h…rdnes of heart can tremble at the iudgements of God as he can doe.
Thirdly, those come farre short that think themselues in state good enough, because they liue ciuilly and deale iustly and neighbourly, as they say: for the naturall man can doe this, and yet shall be condemned: no plea shall stand at the great day of the Lord, but that which assureth of the pardon of sinne sealed vp with the blood of Christ. Let a mans outward and ciuill righteousnes be neuer so great, yea if it could be equall to the righteousnes of the Scribes and Pharisies, which for outward appearance was without all exception; yet if hee bring not a righteousnes exceeding that, he can neuer be saued.
Fourthly, in that the naturall man is blamed for being a naturall man, this ouerthroweth all merits of congruitie, which the Papists boast of; because a mans person not being accepted before God, all his works are sinnes: the worke neuer pleaseth God till the worker first please him.
Fifthly, eueryevery professor of Christ must strip the naturall man, and become a spirituall person, that is, such as the spirit of God dwelleth in: for first, as the Father worketh our saluation, by giuing Christ and his merits; so must the holie Ghost by applying the same vntounto vsus, else can we looke for no saluation. Secondly, as the soule giueth life to the bodie, which else were dead; so the spirit of God is the soule of our soules, and quickneth them with new life being dead in sinne. Thirdly, wee can neuer know that wee are in Christ, or belong vntounto him, but by the presence of the spirit in our hearts: 1. Ioh. 3.24. Hereby we know that he abideth in vsus, euen by the spirit that he hath giuen vsus.
Quest. But how shall a man know whether hee hath the spirit or no? Ans. Let him examine himselfe, first, whether he inwardly louelove and feare God in his word of promise and threatning: secondly, whether he subiect his heart and life vntounto him: thirdly, whether his heart be continually lift vp in inuocation and thanksgiuing. All these are the workes of the spirit of God: and they which … of the spirit thus sauour and …ffect the things of the spirit, Rom. 8. Quest. But I feare I hauehave not the spirit, how shall I obtaine it? Ans. By vsing the meanes of reading the Word, meditation, and prayer especially. Luk. 11.13. Your heauenly father giueth the holy Ghost to th… that desire him. Psal. 143.5.6. I meditate in all thy workes; and stretch foorth my hands vntounto thee.