Exposition of Jude 2, Biblical exegesis · Verse 10
VER. 10.
But theſe ſpeak evil of thoſe things which they know not: but what they know naturally, as brute beaſts, in thoſe things they corrupt themſelves.
IN this verſe, our Apoſtle accommodates and applies the compariſon of Michael the Archangel; or further ſhewes wherein the holy and humble carriage of Michael, did make the ſin of theſe Seducers appear more ſinful and abomnable. The Angel was a Creature, not only of the greateſt created Might and Power, but alſo of Wiſdom and Underſtanding, and knew what the Divel was, name…y, a wicked Creature, and deſtined by God to eternal perdition; accurately alſo he underſtood, that the cauſe wherein he contended with the Divel, was Juſt and righteous; he knowing the pleaſure and will of God concerning the hiding of Moſes his Sepulcher; but theſe (ſaith he) ſpeak evil of what (perſons and things) they know not; are outragious though ignorant▪ active, though blind. And this want of due wiſdom and underſtanding, in not knowing what they ſpake againſt, the Apoſtle illuſtrates, by ſhewing what that kind of knowledg was which was left in theſe Seducers; namely, ſuch as was meerly brutiſh and ſenſual, and ſuch as whereby they corrupted themſelves: ſo that, as they ſinned in what they hated and oppoſed, becauſe they knew it not; ſo likewiſe they ſinned in what they embraced and loved, becauſe they knew it, but after a natural, beaſtly manner; viz. for the fatisfying of their ſenſitive appetites: and our Apoſtle doth with admirable Artifice ſubjoyn this ſecond, their natural brutiſh knowledg, to the former, their ignorance; becauſe thereby he amplifies moſt wiſely both thoſe ſins mentioned in ver. 8. viz. their defiling the fleſh, and deſpiſing of dominions: though (as Junius notes) by a hyſteron proteron, he amplifies the latter, their deſpiſing of dominion, in the firſt place.
The words contain principally theſe two parts: 1. The malicious ignorance of theſe ſeducers, in ſpeaking evil of what they knew not. 2. Their ſenſual knowledge, in corrupting themſelves in thoſe things which (like bruit beaſts) they knew. In the former they ſhewed themſelves no Chriſtians, in the latter ſcarce men.
1. Their malicious ignorance, in theſe words, Theſe ſpeak evil of thoſe things which they know not. Wherein I conſider, 1. Their act, foreign, They ſpeak evil, or blaſpheme. 2. The object of which they ſpeak evil, and which they blaſpheme: Thoſe things which they know not. To the firſt of theſe I have before on verſe 8, and verſe 9, ſpoken. Of the latter now.
EXPLICATION.
Three things here are to be opened.
1. What the things are which theſe ſeducers are here ſaid not to know.
2. What kind of ignorance, or not knowing of thoſe things it was▪ wherewith they are here charged.
3. Wherein appears this ſin of ſpeaking evil of thoſe things which they knew not.
For the firſt of theſe. Some conceive (as Oecumenius and others) that the things of which theſe ſeducers were ignorant, and ſpake evil, were ſundry Doctrines, and points of faith, and myſteries of Chriſtian Religion. The Doctrines of Chriſtianity ſurpaſs'd their Reaſon, nor could they be perceived by the power of nature. Theſe ſeducers were ſuch, as were ever learning, 1 Tim. 3.7. 1 Tim. 1.7. Mat. 15.14. Mat. 22.24.and never able to come to the knowledge of the truth: and having ſwerved from the faith, turned aſide to vain jangling, and deſiring to be Teachers of the Law, underſtood not what they ſaid, nor whereof they affirmed. They were blind leaders of the blind, not knowing the Scriptures. In a word, They conſented not to wholſome words, even the words of our Lord Jeſus Chriſt, 1 Tim. 6.3, 4.and to the Doctrine which is according to godlineſs, but were proud, knowing nothing, but doting about queſtions and ſtrife of words, &c. And particularly, they were ignorant of that main fundamental Goſpel truth, viz: that the grace of God teacheth us to deny ungodlineſs; they holding, that they were by that grace, freed from all holineſs of life, and that all were thereby left at liberty to live as they pleaſ'd; ſo that their luſts (like the duſt) put out the eyes of their underſtanding.
2. Others conceive more probably, that though the Apoſtle here uſeth an indefinite expreſſion, in ſaying foreign, thoſe things, yet that he here intends principally, that theſe ſeducers were ignorant of the nature, inſtitution, and end of that dominion, thoſe dignities which they ſo much deſpiſed and reviled, verſe 8. that they knew not, that Magiſtracy was appointed by God, and that to continue, even in the time of the Goſpel, notwithſtanding the liberty which Chriſt hath purchaſed for us: In ſhort, that they were ignorant of the great utility and beneficialneſs of Civil Government, in, and to the world; that it defends juſtice, oppoſeth vice, preſerves publique peace, relieves the oppreſſed, and is that Tree, under the ſhadow whereof we quietly, and ſafely ſit, and are ſheltered.
2. For the ſecond, What kind of ignorance it was, with which the Apoſtle here chargeth the Seducers. There are three ſorts of ignorance. 1. An happy and profitable ignorance, viz. not to know thoſe things, the knowledge whereof proves hurtful; thus it had been good for Adam, not to have known evil experimentally. It had been good for the Jewes, if they had never known the corrupt and idolatrous faſhions of the Heathens; and in ſome reſpect, 2 Pet. 2.21.it had been good for Apoſtates, if they had never known the way of righteouſneſs. 2. There is a knowledge of meer and ſimple negation; as Chriſt knew not the day of judgement, and as illiterate Mechanicks, know not ſundry Arts and Sciences, as Phyſick, Aſtronomy, and this is without ſin. 3. There is an ignorance of evil doſpoſition, and this is twofold. 1. Of frailty, when we are ignorant, and naturally indiſpoſed to the knowledge of thoſe things which we ought to know; but yet we are holily ſorrowful for it, mourn under it, and pray againſt it. Thus even the godly are ignorant. 2. Ignorance of evil diſpoſition may be ſupine, groſs, or affected; when men like themſelves well enough in their ignorance, and their ignorance in in themſelves; and this is not only non profligata, an ignorance not fought againſt and oppoſed, but alſo affectata, affected and loved, by men who refuſe inſtruction, that ſo they may ſin the more freely, and proſecute evil the more without controlement. This ſort of ignorance, is not barely neſcire, a neſcience, Non eſt conſequens, ut continuò erret, quiſquis aliquid neſcit; ſed quiſquis ſe exiſtimat ſcire quod neſcit. Aug. c. 17. Enchir. Pſal. 82.5. Iſa. 44.18.and not knowing either of the things which we are injoyned & bound to know; but a nolle ſoire, a conceited, contracted, contented ignorance, which thinks it knows what it knows not, and deſires to unlearn what it knows; the former is the cauſe of ſin, but of the latter, ſin is the cauſe; that ignorance, whereby men deſire not the knowledge of the wayes of God, know not (as the Pſalmiſt ſpeaks) nor will underſtand, but walk on in darkneſs. In brief, this ignorance wherewith our Apoſtle chargeth theſe ſeducers, is not onelyonly that quâ neſciunt, whereby they diſcern not; but quâ reſpuunt, whereby they deſpiſe things needful to be known; approve not the things that are excellent, delight in error, quarrel with, and reſiſt the truth, and (as Peter ſpeaks of this very ſort of men) are willingly ignorant. Rom. 1.28. 2 Pet. 3.5.the Heathen are ſaid not to like to acknowledge God; their blindneſs was natural, and they did alſo voluntarily chuſe their ſuperſtition, before the knowledge of God.
3. Briefly for the third, Wherein appears the ſinfulneſs of their ſpeaking evil of thoſe things which they knew not.
1. Its a ſin diſcovering the groſſeſt folly. Not to underſtand, is a mans infirmity, but to ſpeak what, and evilly of what he underſtands not, is his folly. If folly be diſcovered in ſpeaking much, even of what we know; more is it manifeſted in ſpeaking any thing of what we know not. If an ignorant ſpeaker, much more is an ignorant reviler his own Enemy; he ſhoots up arrows, which for ought he knows, may fall upon his own pate; he ſpeaks that in his fury, which he cannot unſay, and for which he may be undone in his ſobriety: He that anſwereth a matter before he hears it, Prov. 18.13. Prov. 16.23.it is a folly and a ſhame unto him. The heart of the wiſe teacheth his mouth.
2. To ſpeak evil of what we know not, is greateſt injuſtice. If he ſpeaks unjuſtly, who utters what is good and juſt, in a cauſe which he knows not, becauſe its more by hap (as they ſay) then by honeſty; how much greater is his injuſtice, who ſpeaks that which is evil and unjuſt, of what he knows not. Its unjuſt to ſpeak evil of any, (without a call) though we do know it; much more when we do not know it. How unequal is it, that another ſhould ſuffer for my ignorance, much more from my ſelf! its the happineſs of him who ſuffers, but the ſin of him who offers the injury, that the former hath no fault, but the ignorance of the latter. Though David will ever be reckoned among good men, yet his act of ignorant cenſuring Mophiboſheth, (unheard Mephiboſheth!) will ever be reckoned among his unjuſt actions. The like may be ſaid of Potiphars doing evil to Joſeph, before he knew his cauſe; and Elie's cenſuring of Hanna for drunkenneſs, before he heard her.
3. To ſpeak evil of what we know not, argues the height of malice; he may be malicious, who ſpeaks the evil he knows; much more he, who utters that which he knowes not. Its from want of love, to diſcover the ſin we find in another, but its the exceſs of malice, to make that ſin, which we could not finde. If love makes us believe that good, 1 Cor. 13.7which we know not in another; then muſt it be malice, which makes us believe and report that evil, of which we are ignorant. To conclude, Its a malitious rejoycing in evil, to delight in uttering an evil, 1 Cor. 13.6.which we really behold in another: But how great a pleaſure doth he take in anothers evil, who rejoyceth in his very fancying, and imagining of that evil againſt another, which he frames in his own thoughts!
4. To ſpeak evil of what we know not, diſcovers impudency in wickedneſs, and a ſinful immodeſty, as well as maliciouſneſs: ſuch an evil ſpeaking, argues that a man hath ſin'd away ſhame, as well as love: What greater impudency, then for a man to outface at once the common obſervation of hearers, who haply can contradict fooliſh ſlander, and alſo the danger that falſe accuſation incurs among men; yea, conſcience checking, and repreſenting God himſelf, both obſerving and threatning ignorant and evil ſpeaking.
OBSERVATIONS.
1. None are ſo ready to ſpeak as the ignorant. Obſerv. 1.They who know leaſt, ſpeak moſt, and ofteneſt. In multiloquinm, ſtultiloquium Eceleſ. 10.14. and 5.3.A fool is hardly diſcerned, when ſilent; his picture is beſt taken, when he is ſpeaking; If he holds his peace, he is accounted wiſe; he is (by Solomon) called, a prating fool: A ſool, ſaith he, is full of words, and is known thereby; empty veſſels ſound. A wiſe man hath ſomething to do before he ſpeaks, and beſides ſpeaking; namely, to conſider, and let down the Bucket of his tongue, into the Well of his reaſon, before he pour forth words. A fools work is onelyonly to ſpeak, no wonder then if he doth it with greater ſpeed then a wiſer perſon; and if he (like Jacob, in his haſty providing of meat for his father) more ſuddenly preſents the Hearer with a kid of the Goats, then another ſhall with Veniſon; and more eaſily brings what comes next hand, and is at the tongues end, then another doth that for which he hath laboured: and yet deluded Hearers, to whom ſuch a Preſent of empty words is tendred, commonly (like blind Iſaac) bleſs, and applaud the bringers thereof, ſooner, and more then thoſe, whoſe words are more weighty, and prepared with greater pains. Their backwardneſs to learn of others, hath made them ſo forward to teach others; and becauſe they were fruitleſs Scholars, they are forward, and fruitleſs Teachers: And yet theſe empty ſpeakers, ſo as they may be commended by the ignorant for knowing, Ja…. 1.19. 2 Sam. 18.22. foreign. Inter proverbia Nazianani. In dolio diſcere fig…inam. 1 Tun. 3.2. 1 Tim. 4 13.care not though they be condemned by thoſe who are knowing, for ignorant. Its good counſel of the Apoſtle, to be ſlow to ſpeak, and to take heed of coveting (with Ahimaas) to be Meſſengers, before we have tydings ready; and with the empty and ambitious Bramble, of deſiring to be erected over others, as their inſtructers, when, having never been inſtructed, we can adminiſter nothing to the Hearer, but fruitleſs words, empty leaves, and unſavory diſcourſes. The faulty in this kind, may well give good meaſure, for they give but had weight, and may ſell that cheap, which coſts them nothing. Its inverted order, to be Teachers before we are Scholars. The Apoſtle commands that a Biſhop be not foreign only, a Teacher; but foreign, fit, or meet, or apt to teach; and that he attend to reading, as well as ſpeaking. As without the bleſſing of God, no means are prevalent; ſo without the uſe of means, no bleſſing can be expected. Its only ſutable, that his tongue ſhould be the pen of a ready writer, whoſe heart hath firſt been enditing a good matter. Pſal 45.1.Nor ſhould the Hearer be leſs careful to diſcern, then the Speaker is to indite a good matter. How few Hearers have we, that can yet difference between matter and words; it ſufficeth the moſt, if the hour be fill'd up with an empty noyſe, without any ſolid inſtruction; how rare is it to find (though we run to and fro in the ſtreets of London) a man (I mean) in underſtanding.Prov. 18.15.
2.Obſerv. 2. Ignorance is the cauſe of oppoſing the wayes of God. [They ſpeak evil (ſaith the Apoſtle) of thoſe things which they know not.] The oppoſing and crucifying of Chriſt himſelf, proceeded from ignorance: Had they known, (ſaith the Apoſtle) they would not have crucifyed the Lord of glory. 1 Cor. 2 8. I wot that through ignorance (ſaith Peter to the Jewes) ye did it, ſpeaking concerning the killing the Prince of Life, Acts 3.15, 17. Chriſt himſelf teſtifies of his Murderers, that they knew not what they did. And theſe things (ſaith Chriſt, ſpeaking of the unkindneſs and cruelties of ſinners againſt his ſervants) will they do unto you, becauſe they have not known the Father, nor me, John 16.3. John 4.10.If thou kneweſt (ſaith Chriſt to that pore Samaritane) the gift of God, and who it is that ſaith to thee, give me drink, then wouldeſt thou have asked of him, and he would have given thee living water. The reaſon why thoſe prophane ones refuſed Gods ſervice, Job 21.14, 15. and asked what profit, they ſhould have if they prayed to him, is plainly implyed to be their ignorance; they deſired not the knowledge of his wayes, and Who (ſay they) is the Almighty? &c. The reaſon why the Heathen did not call upon God, Pſalm 79.6. is ſaid to be this, they knew him not. Rom. 3.11. There is none that underſtandeth, that ſeeketh after God. Ignorance made the Gentiles ſtrangers from the life of God, Eph. 4.18. Its a ſin which never went ſingle, it ever walks in company, and is an inlet to all impiety. Although the prayer of Chriſt for his ignorant Enemies, ſhew'd that God might take occaſion from their ignorance to forgive them; yet doth it alſo plainly imply, that the ſin to be forgiven them, took its riſe from their ignorance, their doing, was from their not knowing what they did. An unregenerate mans practice is, Inſipientes in peccato intelligentes in ſupplicio.a faſhioning himſelf according to luſts in his ignorance, 1 Pet. 1.14.
Did men either ſee the deformity of ſin, or the beauty of holineſs, they would neither delight in the former, nor diſlike the latter: when there is no knowledge of God in the land, there's neither truth, nor mercy, Hoſ. 4 1.2.but ſwearing, lying, killing, ſtealing, committing adultery, &c. The foundation of obedience, muſt be laid in knowledge, which (in a ſort) is the root of other graces, 2 Pet. 1, 2. Grace be multiplyed unto you, through the knowledge of God. See alſo ver. 3. The will and affections, are led by the underſtanding, which ſits at the ſtern in the ſoul: all the ſins of the people, are called errors, Heb. 9 7. As Eve, ſo others ſince, are drawn to ſin, by being deceived, 1. Tim. 2.14.
The firſt work of grace, is to reform the underſtanding, Rom. 12.2. Be ye changed, by the renewing of your mind. And Col. 3.10. The new man is renewed in knowledge. The imaginationsand thoughts of the mind, are by the Apoſtle called (2 Cor. 10.4, 5.) thoſe ſtrong holds, and high things exalted againſt the knowledg, and to be ſubdued to the obedience of Chriſt. How dangerous then is ignorance! He who wanteth the right knowledge of God, is ſtill under the dominion of Satan, who is called, Eph. 6.12. the Ruler of the darkneſs of this world. This Ruler of darkneſs, takes up his Throne in dark hearts; none are turned off the Ladder, but ſuch whom he firſt blinds. I ſend thee (ſaith Chriſt to Paul) to turn them from darkneſs to light, and from the power of Satan unto God. Acts 26.18. Ignorance is the beaten path to hell, My people periſh for want of knowledge, Hoſ. 4.6. Whomſoever God will have to be ſaved, he will bring to the knowledge of the truth. 1 Tim. 2.4. They who have not known Gods wayes, P…al. 95.10, 11ſhall never (if we may believe God ſwearing) enter into his reſt. Fooliſh are they who boaſt of their good minds and meanings, Concerning Knowledg, ſ…e Part 1. p. 383, 384.and yet continue ignorant; Without knowledge, the mind is not good. Prov. 19.2. Many cry up practice and good meaning, to cry down knowledge; ignorant devotion, is but feet without eyes, which the farther and faſter they carry us, the greater is our deviation and danger.
To conclude this point: How excellent is every way of God, of which onelyonly ignorant ones ſpeak evil! beſides the ignorant, heavenly learning hath no Enemy. Thre's none who know it, (as we ſay of ſome men) but love it: All the children of wiſdom juſtifie her, Matth. 11.19nor was ſhe ever condemned, but by thoſe who never would hear what ſhe could ſay for her ſelf. How patient ſhould every Saint be under all the reproaches which they meet with for holineſs, from blind ſinners, whoſe tongues are in this no ſlander! A blind man cannot judg of colours. Much more deſerve they our pity and prayers for their want of eyes, then our wrath for their abuſing their tongues. Let all our revenge be, to labour to make them know and ſpeak better. He who ſtrikes his friend in the dark, will be moſt offended with himſelf when the light diſcovers his miſtaken unkindneſs.
3. How great is the ſin of ſpeaking evil of thoſe things, Obſerv. 3the worth whereof we do know! If to ſpeak ignorantly and evilly againſt what is good, be a ſin; then to ſpeak knowingly and evilly againſt it, muſt needs be a greater ſin. If they may ſin who think they do God ſervice in ſpeaking againſt a perſon; how heinous is their ſin, who know that they do God diſ-ſervice, and the Divel ſervice in ſuch ſpeaking? All ſin againſt Light, eſpecially reviling againſt Light, borders upon the ſin againſt the Holy Ghoſt, and adventures to make too near an approach unto it. To ſpeak evil even of what is not good, may be bad; to ſpeak evil of what is good, is worſe; to ſpeak evil of what is good, though we know it to be ſo, is much worſe, and within one ſtep of ſpeaking evil againſt it, becauſe we know it to be ſo. Such ſins more ſtupifie and benumb the conſcience then do others, and keep it from ſenſibleneſs; and therefore it will want a deeper wound (and poſſibly ſuch an one as ſhall never be cured) to make it ſenſible. How deſervedly ſolicitous therefore was holy David in his Prayer, Pſal. 19.13.to be kept from ſins of Contumacy and Preſumption! ſins, which as they are more ordinarily committed in dayes of light and much knowledg, ſo can they not be committed at ſo eaſie and cheap a rate, as may thoſe which are cauſed by ignorance.
4.Obſerv. 4. We ſhould ſpeak againſt known evils, and for what we know to be good. If the wicked fear not to ſpeak evil of the good which they know not, how unſutable is it for Saints to be afraid to ſpeak againſt thoſe evils which they know to be ſuch? As it is a ſinful forwardneſs to ſpeak, at any time, of the things which we know not; ſo its (oft) ſinful backwardneſs, not to ſpeak the things which we do know: Knowing (ſaith the Apoſtle) the terror of the Lord, 2 Cor. 5.11.we perſwade men. We ſpeak that we do know, and teſtifie that we have ſeen, ſaith Chriſt, Joh. 3.11. Shall not ſinners forbear to revile holineſs, and ſhall others refrain to withſtand impiety? How inexcuſable is it, that ignorance ſhould be more active in a wrong, then knowledg in a right way! When men oppoſe holineſs, they fight without eyes; and ſhall light produce luke-warmneſs? What a ſhame is it, that Satan ſhould have more Confeſſors and Martyrs, then Jeſus Chriſt! If ſin and error fears no colours, and covets no corners, ſhould Grace and Truth do either? the fool hardineſs of ſinners, may juſtly reprove the faintneſs of Saints. Its our duty to be valiant for the Truth, and to give the glory of God reparations (as it were) by wiping off the blemiſhes caſt upon it by fooliſh and ignorant men. When we have upon grounded deliberation choſen our Love, we ſhould zealouſly expreſs the love of our choice. Sinners (as they ſay of young mens thoughts of old) think that Saints are fooliſh, but Saints know that ſinners are ſo. Let not their proſecution of ſin, be more zealous then thy reprehenſion of it▪ nor their oppoſition of any way of God be more hot then thy contention for it: Let thy fire have more purity then theirs, but let it not be inferior in its fervor. The Chriſtians Serpent muſt not devour his Dove. How good a Maſter do the godly ſerve, who requires no duty but ſuch as he warrants in, and rewards after the doing! Satans ſervants are ſcepticks, and he puts them upon ſuch imployments, in the doing whereof they cannot know they do well; and afterward they ſhall know they have done ill, and that to their coſt.
5. Corrupt affections blear and darken the judgement. Obſerv. 3.Theſe Seducers hated the wayes of God, and deilghted to oppoſe them; and therefore they did not, would not know them. He who will be diſobedient in heart, ſhall ſoon have a dull head. They who love ſin, will leave the Truth. Luſt oppoſeth the entrance of the Light. Repentance makes men acknowledg the Truth, 2 Tim. 2.25. Every one who doth evil, hateth the light, John 3.20. Men love not to ſtudy ſuch Truths as will hinder them (being known) from going on in ſome gainful wickedneſs. Its from unrighteouſneſs, that men impriſon Truths. They who thought the believing of the Reſurrection would hinder their courſe in ſin, Prov. 28.5.taught that the Reſurrection was paſt, 2 Tim. 2.18. Luſt perverts Light, and makes men, in ſtead of bringing their hearts and lives to the Scripture, to bring, to draw the Scripture, by carnal, and wittily wicked diſtinctions and evaſions, to both. Knowledg is the mother of Obedience, and Obedience the nurſe of Knowledge; foreign.the former breeds the latter, and the latter feeds the former. Of this largely before Part 1. pag. 616, 617, &c.Obſerv. 6. Qui prius quam chord as exploraverit, omnes ſimul inconcinnè percutit, abſonum et abſurdum ſtrepitum reddit; ſic judex qui ſingulas li… ga torum cauſas non pulſavis, nec audivit, ſtultam planè & abſurdam ſententiam pronuntiet neceſſe eſt. Petrarc.
6. Its our duty to forbear ſpeaking againſt any thing which we underſtand not. He that anſwereth a matter (ſaith Solomon) before he heareth it, it is folly and ſhame to him, Prov. 18.13: As men are not to be commended, ſo neither to be condemned before the knowledge of their cauſe. As he cauſeth an harſh and unmuſical ſound, who ſtrikes and playes upon the ſtrings of an Inſtrument before he hath tryed and tuned them; ſo he muſt needs paſs a fooliſh and abſurd Sentence upon any cauſe, who paſſeth that Sentence, before he hath ſeriouſly heard and weighed the cauſe to which he ſpeaks. Herein Eli manifeſted his fault and folly, 1 Sam. 1.14. raſhly and weakly charging Hanna with Drunkenneſs. Thus alſo David diſcovered his folly in giving credit to the information of flattering and falſe-hearted Ziba, againſt good Mephib…ſheth, 2 Sam. 16.3, 4.before he had heard what Mephib…ſheth could alledg for himſelf. Potiphar likewiſe ſhewed himſelf as unjuſt, as his wife ſhewed her ſelf unchaſt, by an overhaſty heeding of his wives falſe and forged accuſation againſt righteous Joſeph. Gen. 39.19, 20To theſe may be added, the ignorant cenſure of thoſe Scoffers who derided the Apoſtles, filled with the Holy Ghoſt, as if filled with new wine. Inter tri…icum & lolium, quamd…u herba eſt & nondum …u…mus venit ad ſp…cam, grandis ſimilitudo eft, & in diſceruendo, aut nulla, aut perdifficilis diſtan…ia. Praemon…t ergo Dominus ne u…i quid ambignum eſt, cito ſententiam proferamus, ſed Deo judici terminum reſervemus. Hieron. Ut nobis exemplum proponat ne m…la hominum, ante praeſumamus credere, quam probare, Gr. Mor. l. 19. c. 23.Doubtful caſes are to be exempted from our cenſure. [The wheat and courſer grain (ſaith Hierom) are ſo like to one another, when newly come up, and before the ſtalk comes to the ear, that there's no judging between them, and therefore the Lord by commanding that both ſhould be let alone till the Harveſt, admoniſheth as that we ſhould not judge of doubtful things, but refer them to the judgment of God.] Even God himſelfe, who clearly diſcernes the ſecrets of the heart, and needs not examine any cauſe for his own information, determines not by ſentence, till after examination, that ſo he might teach us by his example the method of judging, Gen. 18.21. Which is to know, before we cenſure. They who to make ſhew of what they have not (a quick underſtanding, and nimble apprehenſion) will take off a ſpeaker in the midſt of his relation, and make as if they knew all the reſt of his ſpeech which is to follow; and others, who though they will hear the whole ſpeech out, yet not clearly underſtanding it, ſcorn to have it repeated again, leſt they might be thought ſlow of apprehenſion; by their fooliſh and ill accommodated anſwers, do often groſly bewray their ignorance and folly. And this ſpeaking of any thing ignorantly, ſhould principally be avoided by Magiſtrates and Miniſters. By Magiſtrates, becauſe their paſſing of a ſudden and overhaſty anſwer is accompanied with the hurt of others, and withal, by ſo much the more ſhould they take heed of this folly, becauſe when they have once paſſed (though a raſh and unjuſt) ſentence; Vid. Cartw. in Prov. 18.13.yet ſo great a regard muſt be had (forſooth) to their Honours (by themſelves already diſhonoured) that ſeldom or never will they be induced to retract or recal any unrighteous cenſure, when once they have uttered it. Which ſinful diſtemper appeared not only in thoſe Heathen Governours, *In their cenſuring of John and Chriſt.Herod and Pilate, but in that holy man David in the caſe of Mephiboſheth. By Miniſters likewiſe ſhould this ſpeaking ignorantly and doubtfully of anything, be avoided, whoſe work being to direct ſouls, and that through greateſt dangers, to the obtaining of greateſt happineſs; they cannot be blind Leaders and ignorant Teachers, without the infinite hazard of their followers. How unlike are they, who will be Teachers, before they themſelves have been taught, and Affirmers of what they underſtand not, to him who ſpake only what he knew, Joh. 3.11.32.and teſtified onelyonly what he ſaw and heard.
Thus of the firſt part of this verſe, their malicious and unchriſtian ignorance, They ſpeak evil of what they know not. The ſecond followes, their ſenſual knowledg, What they know naturally, as brute Beaſts, in thoſe things they corrupt themſelves.
In which words two things are mainly conſiderable,
1. The ſenſuality of their apprehenſions.
2. Of their Converſations, Or
1. The kind or nature of their knowledg, What they know naturally as brute Beaſts.
2. The effect of that their knowledg, In thoſe things they corrupt themſelves.
The firſt is 1. Propounded and ſpecified; in theſe words, What they know naturally.
2. Expounded by, and compared to the knowledg of the brute Beaſts, as brute Beaſts.
EXPLICATION.
Three things here require Explication in this ſecond part of the verſe.
1 What the Apoſtle here intends by knowing naturally?
2 Why he compares them for this knowing naturally, to brute Beaſts?
3. In what reſpect by this knowing naturally as brute beaſts, Naturaliter nôrunt; i.e. ipſâ duce naturâ, nullo adhibito Magiſtro. Ʋt ſunt ea quae ſenſu percipiuntur tactu, viz. & guſtu. Juſtinian. in loc. Naturaliter, ſolis ſenſibus, abſque judicio rationis, ac ſi eſſent bruta animalia, cognoſcunt. viz. quae pertinent ad appetitum ſenſitivum qualia ſunt …tus, …bus, ſomnus, veneris uſus. Gerh. in …et. foreign. Oecum, Scire naturaliter, eſt ſcire non conſilio ullo, non ratione hu…nanâ, non Spiritus Divini luce, ſed caeco naturae impetu, & heliu…no more. Junius in loc.they are ſaid to corrupt themſelves.
1. For the firſt. By this knowing naturally (in the Greek foreign) is to be underſtood, a knowing only by the guidance of Nature, meerly by their ſenſes, by touching, taſting, ſeeing, &c. a knowing whether a thing pleaſe ſenſe, or no, without any other Teaching, or any judgment and reaſon at all: and it reſpects thoſe things which belong to the ſenſitive appetite, as meat, drink, ſleep, &c. and hence it might poſſibly come to paſs, that Gagneius conjectured, though without ground, that foreign, they know, is put for foreign, they deſire, or have an appetite. This word [Naturally] is oppoſed to reaſon and judgment; theſe ſenſual perſons onelyonly knew things, as carryed to their outward ſenſes. The force of nature only ruled them: reaſon never guided them. O…cumenius expreſſeth it very aptly; Whatever (ſaith he) with natural force or deſire, without putting difference, as irrational creatures, they know, they violently follow, as luſtful horſes or ſwine. Junius explains it thus, To know naturally, is to know without counſel, humane reaſon, or the light of Gods Spirit, and with the blind force of nature, and beſtial motion, only following natural appetite, and outward ſenſes.
2. The Apoſtle doth exegetically explain by an apt compariſon, what he intends by this knowing naturally; he ſaith they know things as brute Beaſts, in the Greek foreign The word foreign, brute, ſignifies either mute, or irrational and brute, either without ſpeech, Act. 25.27. foreign, praeter rationem, ſine ratione. Animantia rationis expertia. Bez. Animalia muta Vulg. O mutis quoque piſcibus, donatura cygni ſi libeat ſonum. Horat.or without reaſon. There being no irrational Creature but is alſo mute; that is, though not without a voice (ſo as fiſh are ſaid more properly to be mute) yet without ſpeech, which none but man uſeth naturally. Now this knowledg which belongs to brute Beaſts, is that which arifeth from the inſtinct of nature, conſiſting in the ſenſes, and by the benefit of it, brute Beaſts diſcern between the food which is ſutable, and that which is unfit, between that which is beneficial, and that which is hurtful; unto which is joyned a natural appetite toward ſuch things as tend to their preſervation. Of this knowledg ſpeaks the Scripture, Iſai. 1.3. The Ox knows his Owner, and the Aſs his Maſters crib. And Pſal. 104.21. The young Lions roar after their Prey, and ſeek their meat from God, &c. And ver. 27. They wait upon thee, that thou maieſt give them their meat in due ſeaſon. That thou giveſt them they gather, thou openeſt thy hand and they are filled with good. And Job 29.8. The range of the mountains is the paſture of the wild Aſſe, and he ſearcheth after every green thing. And ver. 29. The Eagle abideth on the rock, &c. and from thence ſhe ſeeth the prey: And Chap. 40.15. Behemoth eateth graſſe as an Ox: ver. 20. The mountains bring him food: yea, Prov 30.25 The ants prepare their meat in the ſummer.
And by this knowledg of irrational creatures is that of theſe ſenſualliſts here by Jude ſet forth, for ſundry Reaſons.
1. In their knowledg of things naturally; they deſired ſenſual objects violently and impetuouſly. They laboured not for them with an holy ſubmiſſiveneſſe to, and dependence upon God; but followed them with a brutiſh fierceneſſe: They were like the Lion roaring after his prey; when they ſee what they love, ther's no holding them in, with the reins either of Reaſon or Religion: they ran greedily after reward, ſubverted whole houſes, and taught any error for filthy lucres ſake. Tit. 1.11. They were greedy dogs.
2 They received no enjoyments thankfully, not conſidering the giver; they drank of the river, taking no notice of the fountain; filling their veſſel with it, and then turning their backs upon it. They received gifts, but regarded not the hand which beſtowed them. Their bellies were filled with treaſures (to them) hidden. Like ſwine feeding on acorns, which though they fall upon their heads, never make them look up to the tree from which they come: When God opened his hand, they ſhut their hearts; denying the tribute of praiſes which God expects for all his bleſſings.
3 They pleaſed themſelves with the gifts ſolely, never regarding the love of the giver. Beaſts care not with what affection any thing is given to them, ſo as they have the thing which they want. Theſe ſenſualliſts deſired not that the gifts which they enjoyed might be turned into mercies: not conſidering that the love of God is the fulneſſe of every enjoyment: in this, worſe then ſome beaſts, who ſuſpect a ſnare when proviſion is plentifulleſt. Theſe never caring whether the heart of God were toward them or no, ſo as his hand were opened; and uſing the gifts of a Creator, not regarding the affection of a Father; not queſtioning whether their proviſions were beſtowed upon them as children, with love; or whether as condemned priſoners, to keep life in them againſt the day of execution: and in ſhort (like beaſts) as the Apoſtle ſaith, 2 Pet. 2.12. they were made to be deſtroyed: they ſo knew theſe ſenſitive objects, as not knowing whether they were fatted by them for ſlaughter.
4 They knew theſe things ſo brutiſhly, as not to know how to improve them: they cared not to be fitted by them for ſervice. Brute beaſts onelyonly live to eat: and ſo theſe made their ſenſual pleaſures the end of their living, never referring them to glory-ends; not making them vehicula, chariets, to carry them faſter, and to raiſe them up higher to God in a way of love and duty; but vincula, bonds, to keep and binde them down to the ſatisfaction of ſenſe. They uſed not their comforts as wings, to make their thoughts and affections mount up to heaven; but as bird-lime to their wings, and hinderances from all heavenly both deſires and ſervices.
5 They knew no meaſure in the uſing of theſe things: They (like ſwine) wallowed over head & ears in the mud of ſenſual enjoyments, being themſelves gulphs of them, & ingulphing themſelves in them; and not taſting them, but even burſting with them. Like ſome horſes, they had rather break their wind, then their draught: Their hearts were overcharged with ſurfetting, Luke 21.34. They ran to exceſs of riot. In ſtead of cheering, they clog'd nature, turning Chriſtianitie into Epicuriſm; they made their belly their God, and they ſerved it, Rom. 16.18. Phil. 3.19. Their ſenſual appetites were boundleſſe and unlimited; they rather pamper'd, then fed themſelves.
6. They ſo brutiſhly knew theſe things, as not to know inſtruction or any reſtraint: growing untamed and impatient of the yoke, like a back-ſliding heifer; they would not endure admonition: And he (ſaith Solomon) who hateth reproof, is brutiſh. Like Jeſurun, Prov. 9.8 Deut. 32.15they waxed fat and kicked. Hence they deſpiſed and oppoſed all dominion and government, like the wilde aſſe, J…r 2.24. Hoſ. 8.9.which ſnuffing up the wind, is not to be catched. A brute beaſt fed to the ful endureth not to be beaten; theſe ſeducers reſiſted the truth which oppoſed their luſts, 2 Tim. 3.8. and quarrelled with the word of life: like brute beaſts, which though never ſo ſick, will ſtrike at thoſe who let them blood, or give them the wholſomeſt drink. It was as eaſie to catch an hare with a tabret, as to make them hear reproof in their ſenſual enjoyments. They who are in an harveſt of worldly pleaſures, commonly have harveſt-eares, not at leiſure to hear what may regulate them in their ſenſual proſecutions.
7 They knew theſe things ſo brutiſhly, as never to conſider of a removal of them, or the approach of the hatchet: they were ſenſually ſecure, like the beaſt, feeding themſelves without fear; they mocked at the denunciations of judgment, as Peter ſpeaks, 2 Pet. 3. drinking away ſorrow; like the old world, eating and drinking, though the flood were approaching, and never conſidering that their wine was ſoon to be turned into water.
8. They ſo brutiſhly knew theſe things, as not to know how to part with them: A beaſt knowes no other woe, but want of provender; nor ſenſualliſts any other penalty, but the parting with ſenſual objects: Theſe never learn with Paul, how to want, and how to abound; or with Job, to bleſſe God when taking away, as well as giving. They ſo addict themſelves to ſenſitive delights, that they cannot be without them; and ſo are they faſtened to them, and their heart ſo ſet upon them, that the pulling them away, is the pulling off their very fleſh. When they enjoy them, they are ſo ſecure, as if God could never remove them: when they want them, they are ſo impatient, as if God could never reſtore them.
For the Third branch of Explication, Branch 3 of Explicat.viz. In what reſpect by their knowing naturally, they are here ſaid to corrupt themſelves. The words [corrupt themſelves] are contained in that one word in the Original, foreign, which ſignifies properly ſo to ſpoil and deprave or marr a thing, as that it loſeth its former worth and excellencie, or is unfit for that uſe to which it ſhould be imployed: And among prophane Writers its often uſed to note the violating and abuſing of the body by unchaſtity; and ſo its commonly ſaid, that a Virgin, or her Virginity is corrupted or violated. And thus Epiphanius underſtands it in this place, who ſaith, Juvenis corruptor, Virgo corrupta.that the Spirit of God by Jude ſhews theſe Seducers to be foreign, corrupted, and corrupters, in reſpect of their laſciviouſneſs. But the Scriptures uſe the word to expreſſe any other kinde of violation or abuſe of a thing. So 1 Cor. 15.33. Evil words corrupt good manners. And Epheſ. 4.22. the old man is ſaid to be corrupted, according to deceitfull luſts. And 2 Cor. 11.3. the Apoſtle uſeth it to expreſſe the corruption of the minde, &c. And in this more large ſenſe I take it in this place; as noting not onelyonly bodily, but even ſpirituall, and eternal corruption. And the word foreign includes that other word, themſelves; it being not altogether of the paſſive form, but of the active and paſſive together, anſwering to the Hebrew Conjugation Hithpael, which notes the action of any one toward, or upon himſelf. And this the Apoſtle Peter plainly expreſſeth 2 Pet. 2.12. when he ſaith, that they utterly periſh in their own corruption; they ruſh into their own ruine, and go of themſelves headlong to deſtruction, as the Fiſh or Mouſe (ſeeing the bait) into the net or trap, Vide Junium in loc.and then more and more by ſin intwiſting and entangling themſelves to an utter overthrow and perdition.
And more particularly, by their ſenſual knowledg of carnal objects, they incurr'd a fourfold corruption:
1. They corrupted themſelves with a natural corruption; in bringing upon their bodies ſundry kinds of Diſeaſes, by their Luxury and intemperance, making themſelves old before their time, and haſtning their death. As Vermin and Mice haunt thoſe places where there is much food; Immodicis brevis eſt aetas. et rara ſenectus.ſo Diſeaſes abound in thoſe bodies which are uſed, or rather abuſed to exceſs of Riot. More (ſaith one) are drowned in the cup then in the ſea: and Gluttons are ſaid to dig their graves with their teeth.
2. They corrupted themſelves with a civil corruption. Overthrowing their Families, and waſting their ſubſtance to the maintaining of their intemperance, bringing themſelves to a morſel of bread. Senſual and intemperate perſons, ſwallow their eſtates down their throats; The Drunkand and the Glutton ſhall come to poverty. Prov. 23.21.Diogenes once ſaid of a Drunkard, whoſe houſe was to be ſold, I thought he would ere long vomit up his houſe, alluding to his vomiting in Drunkenneſs. The Prodigal waſted his portion upon harlots. Theſe corrupters are worſe then Infidels, nay beaſts, who by the light of nature provide for their young.
3. They corrupted themſelves inwardly and Spiritually. And that, 1. By clouding their reaſon and underſtanding; Drunkenneſs being (as one wittily ſaith) an interregnum of the mind; which for the preſent loſeth the uſe of reaſon, whereby a man ſhould be governed. Many have drunk away their wit and wealth too. When Wine gets in, wit (we ſay) goes out. Wiſe men are ſeldom exceſſive. Anima ſicca, anima ſapientiſſima.Hoſ. 4.11. Wine and women take away the heart. 2. By hindring the Spiritual, and Heavenly, and Supernatural actings of the ſoul, making it unfit for holy Services, Prayer, Hearing, Meditation, &c. Hence the Apoſtle oppoſeth the being drunk with Wine, to the being filled with the Holy Ghoſt. Exceſs in ſenſual, hinders Spiritual pleaſures. Hence it was a good rule of Ambroſe, So to riſe from Table, as to be fit for Prayer. How can he have his heart in Heaven, who (as they ſay of the fiſh called the foreign, or the Aſs fiſh) hath it in his belly. Grace is ſtarved, while the fleſh is pampered. Meat is to be uſed as our Medicine. Feaſting dayes are ſoul-ſtarving dayes, and Eaſting days are ſoul fatting dayes.
4. They corrupted themſelves eternally. Deſtroying themſelves ſoul and body, by the loſs of thoſe Pleaſures at Gods right hand, Pſal. 16. ult.to which here in this life they preferred the pleaſures of ſin for a ſeaſon. Sweetly bitter pleaſures! ſweet in the pallat, bitter in the ſtomack; bitter to ſoul and body for ever! How will a fatted Glutton fry in Hell! How diſmal a retribution wil a River of brimſtone be for a cup of Wine! 1 Cor. 6.10.Drunkards are in the catalogue of the excluded from the Kingdome of God. They who are here drowned in profuſeneſs, ſhall hereafter be drowned in Perdition; yea, here they begin to be ſo.
OBSERVATIONS
1.Obſerv. 1. Cognitio ſui intellectue, licet praeſtantior ſit, quâ vis cognitione brutorum, referunt eam ad exercitium operum ſenſualium. Ut ſatisfaciant appetitionibus carnalibus. Lor. in loc. How great a confuſion and diſorder hath ſin made in this little world, man! He whoſe reaſon was once wholly ſubjugated to God, and whoſe appetite was guided by, and ſubmiſſive to his reaſon, hath now an underſtanding which hath caſt off the Government of God, and an appetite which hath caſt off the guidance of his underſtanding. In the ſtate of Innocency, the ſenſitive appetite of man, was ruled by the Golden Scepter of Reaſon; the ſenſitive Powers were not factious, but were willingly ſubject to the Higher Powers, to the intectuals. The firſt bublings of the ſoul (as one ſaith) were pure and Cryſtaline, and ſtreamed out freely, without any murmuring or foaming; but now, alas! the ſoul is full of inſurrections. The Maſter waits, and the ſervant is Maſter. The knowledg of the underſtanding is made a Vaſſal to this natural knowledg. That leading faculty in a man, his underſtanding, is now a Page to wait upon the ſenſual appetite, or the knowledg of the ſenſes; and all the contrivances and inventions of the former, are referred to the ſervice of the latter. The Maſter doth not now lead his horſe, but the horſe drags and hurries the Maſter, even as a beaſt ſometimes draws a condemned Malefactor to the place of Execution. All the confuſions we ſee in the world, are but derivations from this. Reaſon eaſts off Religion, and then Senſe and carnal appetite caſts off Reaſon. All the Errors in Doctrine, proceed from the former, and the irregularities of Practice flow from the latter. The ſervant caſts off the Maſter in the ſtate, becauſe it hath firſt caſt him off in the ſoul.
2.Obſerv. 2 Quia nolunt intelligere quae ſunt gratiae, amittunt ſapere quae ſunt naturae. They who oppoſe Spiritual Knowledge, juſtly loſe even that which is reaſonable, They grow, with theſe Seducers, meer Senſualiſts; not admitting the former, deſervedly, they part with the latter. Theſe Seducers oppoſing the Truth of the Goſpel, denying the Lord Jeſus Chriſt, and becoming enemies to Supernatural knowledg; now what they knew, they knew but naturally, and only with the knowledg of the outward ſenſes. They would not be real Saints, and they came to be not ſo much as viſible. They would not be Saints, and at length they ceaſed to be men. Rom. 1.21, 24 26, 28.The Heathens by oppoſing even the faint light of nature, were by God given up to Uncleanneſs, to diſhonour their own bodies between themſelves, to vile affections, and a reprobate mind. Seducers grow worſe & worſeHe who will put out light revealed, ſhall juſtly extingniſh light implanted. Its righteous with God to leave them to Senſe, who will not be guided by Grace. From him who hath not, ſhall be taken away, even what he HATH: Even appearances of goodneſs ſhall be taken away. Braſs but Silvered over, will at length plainly appear to be but Braſs. A face only beautiful with paint, ſhall, when wrinkles grow deep, be deſtitute not only of complexional, but even fictitious beauty alſo. How exquiſitely do theſe dayes of ours comment upon this Truth! Oh that we could not ſay, that hundreds, whoſe eyes have ſeemed to be fixed upon the Stars, themſelves pretending to a Seraphical pitch of knowledg have yet faln into a ditch of beaſtly ſenſuality. None ſo ſhamefully beggarly, as he who breaks after much trading, Of this more, Part 1 pag. 310and truſting. Chriſtians, beg of God that your grace may be true and ſupernatural, and then it will be growing: but if it be only appearing, and not arſiing to true Sanctity, it may ſoon arrive at ſenſual Beaſtiality.
3.Obſerv. 3. The light of reaſon is too weak to contend with ſenſual appetite. When theſe Seducers had bid adieu to Spiritual light, notwithſtanding their rational light, they grew ſenſual and brutiſh. Should the Skie be furniſh'd with millions of Torches, they all could not (as doth one Sun) beſtow thoſe influences upon the earth, whereby it could be made green and fruitful. The light of Grace, is only influential upon the heart and life; That of Reaſon produceth no fruit truly favoury. That which it doth draw forth, is but like the fruit, which requiring a hotter ſoyl and Sunſhine, (when men ſomtimes plant it in our colder Countries) never comes to perfection, and hath hardly half heat enough to concoct it. The greateſt (if meer) Scholer in the world, knowes nothing as he ought to know, and therefore loves nothing as he ought to love. He ſees not (without renewed light) in any way of God, that prevailing tranſcendent Excellency, which outbids the bravery of every other Object. The light of Reaſon, in the moſt knowing Heathen that ever was in the world, was but a candle light, notwithſtanding which he was yet in the night: It ſcattered not the works of Darkneſs; nor did he (as one ſaith well) warm his hands at this candle: Notwithſtanding this, famous Moraliſts have been cold in their Devotions, and diſſolute in their Practices. The wiſeſt Heathens, (Rom. 1.) how ſenſual and impure were they, notwithſtanding their moſt refined Reaſon! and like to Indians, Obſerv. 4. Quatuor imperia oſtenſa ſunt Danieli, ſub ſimilitudine beſtiarum, non hominum quia non inſurrexerunt per viam rationis, ſed impetu ſenſualitatis. Durand. de Orig. juriſd.which notwithſtanding all their Gold and Jewels, are yet wont to goe naked.
4. Outward Enjoyments make no man excellent. He may, yea, (unleſs he be more then a man) he will become a beaſt by the uſing of them. The four Monarchies of the world, were repreſented to Daniel under the ſimilitudes of Beaſts; not of men, becauſe they were neither erected, nor exerciſed in a way of Reaſon, but of Brutiſh Senſuality. A m… may be laden with Gold, and yet be as a Brute. His being changed from Poor to Rich, is but a poor change, unleſs he be changed from Natural to Spiritual; from an old, to a new man. Even the Wealthy (Pſal. 49.10) is called a Fool, and a brutiſh perſon: and ver. 12. Man being in honour abideth not, he is like the Beaſt that periſheth. Nero was a Lion, Herod a Fox, The Princes of Iſrael Wolves, Kine of Baſhan, notwithſtanding worldly glory. Outward Ornaments make no inward alteration. Hence ſee what is the true ſtandard of Honour. Luſt is the ſouls degradation even in all earthly abundance, only Grace makes us excellent; it deſtroyes not, but elevates nature. Senſual objects do not elevate, but corrupt us.
5.Obſerv. 3. Senſual appetite is deceitful. When theſe Seducers knew things naturally, with ſenſual knowledg, they were led to corruption. An ignis fatuus leads men into bogs and precipices. Natural knowledg carryes men (like filly beaſts) into a ſnare; If the blind lead the blind, both muſt fall into the ditch. The Luſts of the ſenſitive appetite are fooliſh, 1 Tim. 6.9. and therefore fooliſh, becauſe they make men fools, who are led by them: and Epheſ. 4.22. the old man is ſaid to be corrupt according to decitful luſts, foreign. As man ſheweth his infection with original pollution, principally by his Luſts; ſo thoſe Luſts principally diſcover themſelves in their Deceitfulneſs. When they tempt a man to ſin, they promiſe pleaſure and contentment; they perform nothing leſs, but leave the poor ſeduced ſinner ſpoiled of his happineſs, and corrupted both inwardly, outwardly, and eternally. Senſual delights ſtrangle with a ſilken halter, Latrones quaſi laterones; viatoribus ami…è ſe quaſi foreign …djungunt, ut incautos cò facilius graſſentur.kil a man in the embracing him, and like Theeves, wil ride friendly and pleaſantly with the Paſſenger, that ſo unawares they may the more eaſily deſtroy him. Saint James ſaith, a man is drawn away of his own Luſts, and foreign, inticed. They bait over every hook. Oh that when a man ſaith, How can I forbear the bait … he would ask himſelf, How can I endure the book? Oh, will the comfort countervail the corruption; the ſpoiling, not only of my body of my Goods; but the loſs of my Soul, my Grace, my Heaven, my God, my All. Conſider the bitter farewel of al ſinfully ſweet morſels; view them with a Scripture Proſpective; look upon them as going away, as well as coming. Behold their back, their black ſide; they are venenatae deliciae, Poiſoned Pleaſures. Tis eaſier to paſs by, then get out of the ſnare. If thou be a man of appetite, Prov. 23.2.put a knife to thy throat. Luſt betrayes with a kiſs: Al carnal delights go out in a ſtink, and commonly it is that of Brimſtone. As we cannor walk in this life by ſight in reſpect of Glory, ſo ſhould we not in reſpect of Senſuality. As we are abſent from heaven in regard of Senſe, and preſent there in regard of Love; ſo though we are preſent among earthly enjoyments in reſpect of Senſe, yet ſhould we be abſent in regard of affection. To conclude this, conſider the difference betwixt Spiritual and Senſual pleaſures; The former are good in Harveſt, the latter only in Seeds-time: (They who ſow to the fleſh, ſhall of the fleſh reap corruption. Gal. 4.6.They who ſow to the Spirit, ſhall of the Spirit reap life everlaſting.) The former are bitterly ſweet; the latter ſweetly bitter. The former turn water into wine, as the latter do Wine into water. In that which a man knows Spiritually, and to which he is led by the guidance of the Spirit, in that he preſerves himſelf: And its obſervable how the Apoſtle oppoſeth the deceitful Luſts in ver. 22. of Epheſ. 4. to the Truth in Jeſus, ver. 21. Chriſt is Truth, Luſt is vanity and deception. Chriſt gives true happineſs, and more then was ever expected. Luſt deludes, diſappoints, corrupts.
To end this needful Point, In all worldly pleaſures, wiſely draw off thy ſoul, by comparing ſuch ſordid puddles with the cryſtal rivers of eternal joyes. Let Moderation, and heavenly Diſcourſe be two diſhes at every Banquet. A Souldier ſupping with Plato, who had provided nothing but green herbs, ſaid, He who ſups with Plato, ſhall be better the next day. Tertullian ſaid of the Primitive Chriſtians, that they did not, Tam coenam coenare, quam diſciplinam. One would have thought they had been at a Sermon, not at a Supper. Oh that Spiriritual delights were more taſted! He who lives at the Table of a King, deſpiſeth ſcraps; and ſuch are all worldly pleaſures eſteemed, by him who hath taſted how ſweet the Lord is. The more pleaſant any thing is to us, the more ſuſpected let it be by us. Satan lies in ambuſh behind our lawful enjoyments; as the body is the temple of the Holy Ghoſt, ſo is Chriſtian temperance the aedituus, Tertullian.or Keeper of that Temple.