Commentary on Jude, Biblical commentary · Verse 10
VERS. X.
But theſe ſpeak evil of the things they know not, but what they know naturally, as bruit Beaſts; in thoſe things they corrupt themſelves.
IN this Verſe he ſheweth the diſproportion between them and the Arch-Angel; he was modeſt in a known good cauſe, but theſe are contemptuous, and given to railing in matters of which they are wholly ignorant: Two faults are charged upon them in this Verſe. 1. Pride, in condemning things without knowledge. 2. Wickedneſs, in abuſing the knowledg they had.
[But theſe, foreign] the Seducers ſpoken of in the Context, [ſpeak evil, foreign] take liberty to belch out their reproches [of the things they know not] what are thoſe things? Some ſay, the Dignities before ſpoken of; others the Myſteries of the Chriſtian faith: For the former opinion, that clauſe may be alledged, verſ. 8. foreign ſpeaking evil of dignities; and ſo it will imply that they were ignorant of the nature of Angels, with whom they pretended ſo great a familiarity; as to know their courſes, ſervices, *foreign, Vide Iraeneum.conjugations; or elſe of the nature of Church-Ordinances, they taking upon them to ſpeak ſo reprochfully of the Offices which God hath ſet in the Church: or of the nature of civil power and Magiſtracy, they allowing themſelves in ſuch intemperate Language: But for the latter opinion, the univerſal Particle in the Text, foreign, Whatſoever things they know not; ſo Peters phraſe is general, 2 Pet. 2. 12. But theſe as natural bruit beaſts, made to be taken and deſtroyed, ſpeak evil of the things they underſtand not: The ſcope of both theſe Apoſtles being to ſet out theſe deceivers as ignorant and bruitiſh ſenſualiſts; and yet under a pretence of great and more curious knowledge than others had (wherefore they were called Gnoſticks) for my part, I ſhall interpret the clauſe generally of their ignorance in all truly ſpiritual matters, which was bewrayed in that they did deliver their ſenſe in matter of Magiſtracy, and Church Miniſtries, with ſome impudence and reproach, [But what they know naturally, as bruit Beaſts, in thoſe things they corrupt themſelves] before I come more particularly to open the words, let me tell you, that there is ſome difference about that clauſe [as bruit Beaſts] to what part of the ſentence it is to be referred; if to the former part, thus [What they know naturally, as bruit beaſts] then the ſence will be that knowledg which they have in common, with the beaſts: man is in part an Angel, in part a Beaſt; in his reaſon, and upper part of the ſoul, he reſembleth an Angel; and in his appetite and ſenſes, a Beaſt. What they know by their ſenſes and brutiſh deſires; that wil be the ſenſe, if you allow of this firſt reference: If to the latter part, thus, [in thoſe things as bruit beaſts they corrupt themſelves] then it will ſuit with the parallel place in Peter, 2 Pet. 2. 12. foreign as natural bruit beaſts, made to be taken and deſtroyed; and it will imply that they degenerated into beaſts, notwithſtanding that natural knowledge wherewith they were endowed; but to ſpeak my own thoughts in this matter; the former reading is more agreeable to the poſture of the words in the Original, foreign, What they naturally as bruit beaſts know, in thoſe things they are worſe then beaſts, corrupting and defiling themſelves, by the exceſſes of the ſenſual appetite; as in eating and drinking and the uſe of the woman in common copulation, as if there were no Law, nor limited uſe of thoſe things which yet they might diſcern in the beaſts themſelves, and the dictates of their own conſciences.
This being premiſed, I come to explain the words [what they know foreign, naturally] There is a three fold light. 1. Senſe or Instinct. 2. Reaſon. 3. Grace, and accordingly as a man is furniſhed, he may ſaid to be foreign, ſpiritual, or furniſhed with the light of grace, or foreign, which we tranſlate natural, 1 Cor. 2. 14. it ſignifieth one that hath nothing but the light of a reaſonable ſoul. Laſtly, foreign, meerly natural, which ſignifieth one guided by the blind motion, and inſtinct of nature, without reaſon, counſel and choice, as the beaſts are, ſo 'tis ſaid here, what they know naturally; that is, what they underſtand by natural inclination, or the meer judgment or preception of ſenſe to be good or evil [in thoſe things they corrupt themſelves] foreign, are corrupted, ſo Eraſmus, but the word is not ſimply paſſive, but after the form of the Congregation, Hitkp…ph among the Hebrews which infert paſſionem in ſe, it implyeth ſuch a paſſion as we cauſe to our ſelves, But how do they corrupt themſelves, ſinfully or penally? I anſwer both ways, ſinfully they corrupt and defile themſelves, and ſo drive down puniſhments, both upon their ſouls and bodies, 2 Pet. 2. 12. They ſhall periſh in their corruption.
Having made this way, I come to the Obſervations: AndObſervat. 1. in the firſt place obſerve, That truth is uſually ſlandered out of ignorance, becauſe men do not underſtand the ways and things of God, therefore they do condemn them: in the Apoſtles days, the Doctrine of the Croſs was accounted fooliſhneſs by thoſe that knew leaſt of it; and afterward the Chriſtian Religion was condemned, becauſe it could not be heard; Simul ac deſinunt ignorare, deſinunt odiſſe, ſo Tertullian in Apol. when they knew it, they could not hate it: 'tis the Devils cunning to keep us at a diſtance from truths, and therefore burdeneth them with prejudices, that we may ſuſpect rather then ſearch; and condemn that out of ignorance, and upon vulgar clamour, which upon knowledge, we could not chooſe but love and profeſs: and 'tis mans perverſeneſs, and pride, to ſpeak evil of things above his reach, and to diſprove that which they have not attained unto or cannot underſtand: Nazianzen ſpeaks of ſome ignorant people that condemned learning, becauſe they had not the happineſs to attain to it foreign, ſaith he, Orat. 20. that their own deficiency being the more common, might be leſs odious; or to inſtance in an higher caſe, Papiſts and carnal men, ſcoff at imputed righteouſneſs, aſſurance or ſalvation, and the teſtimony of the ſpirit, becauſe they are things they are utterly unacquainted with: Well then, when we declaim againſt things, we ſhould ſpeak out of adviſed knowledge, not raſh zeal, See John 3. 11. We ſpeak that which we know and teſtifie, that which we have ſeen: zeal, as it muſt have a right aim, ſo a ſolid ground, to proceed upon: 'tis a vain thing to begin at the affections, and to hate before we know, Prov. 18. 13. He that anſwereth a matter before he heareth it, it is a folly and ſhame to him, if you light right, 'tis but an happy miſtake and ſtumble: quid i… quies quam ut oderint homines quod ignorant, eri…r…ſi res meretur odium, Tertul. ut ſupra. When our affections out-ſtart our judgment, men grow obſtinate in their ignorance, and will not know what they have a mind to hate; Malunt neſcire quia jam …derunt, as Tertullian goeth on: raſh prejudices ingaging men in oppoſition; they will not own the truth when repreſented to them having hated it without knowledg, they hate it againſt knowledg, and ſo are hardened againſt the ways of God, which is the caſe of many, who in a blind zeal have appeared againſt the publique Miniſtry and Ordinances; and being engaged, are loath to ſtrike ſayl, and lay down their defyance, when ſufficient conviction is offered.
Obſerve again, Blockiſh and ſtupid men are moſt bold in reproching: Obſervat. 2.a fools wrath falleth very heavy, becauſe it falleth with all its weight, there being nothing to reſtrain and ſtop it, Prov. 27. 3. A ſtone is heavy, and ſand is weighty, but a f…ls wrath is heavier then them both, when the mind is void of judgment, 'tis more overcome and carryed out in the way of a naughty paſſion; uſually we find it, the weakest ſpirits are moſt violent, there being nothing of judgment to counter-ballance affection; men are all flame and rage: Liquors when they run low, and are upon the dregs, they grow more tart and ſowr, ſo 'tis uſually with the dregs of men, for when they are weak and run in low parts, their oppoſition is moſt troubleſome: What ado in the Miniſtry have we with young heady Profeſſors, that have more heat than light? And how trouble ſome are thoſe wild ſectuaries, that have only knowledg enough to prate a little againſt the undoubted Ordinances of Jeſus Chriſt? or there being nothing of knowledg and civility to reſtrain them, they eaſily give vent to the exceſſes of their paſſion, by clamor and evil ſpeaking.
From the ſecond part of the charge, obſerve, That men Obſervat. 3.of corrupt minds are uſually ſenſual, and ſenſual men are uſually men of corrupt minds, an unſound heart is beſt ſheltred under unſound Doctrine; and earnal delights blunt and weakens the edge and intention of the mind, ſo that they are very liable to miſtakes: Therefore on the one ſide, we ſhould labour to keep the mind right, and ſound in the faith: fiſh flinct firſt at the head, when the judgment is poiſoned, the teint is ſoon conveyed to the affections: On the other ſide, add to your knowledge temperance, 2 Pet. 1. 6. The Apoſtle joineth theſe, becauſe many times men of the greateſt parts are overcome by appoſite; and ſome ſay, that temper of body which is fit for ▪wit and Schollarſhip, is much inclined this way. Solomon ſo famous for wiſdom and knowledge, was entiſed by women: Oh let not fleſhly luſts betray you, that's the beſt knowledge that endeth in temperance, or begets an holy moderation in the uſe of ſenſual pleaſure; if we cannot govern our affections, we know nothing as we ought to know; nay otherwiſe, your knowledge will be corrupted by your affections; many Errors take their riſe and beginning from evil manners, and filthy luſts.
Obſerve again, That wicked men left to themſelves, do but Obſervat. 4.abuſe and corrupt that natural goodneſs and knowledge which they have in them. Natural abilities are ſoon depraved with evil habits; he that had but one Talent is called a wicked and ſlothful ſervant, Mat. 25. 26. ſlothful for not growing better*2 Pet. 1. 2. and wicked for growing worſe: naturally we are blind, and we cannot endure to be enlightned, 2 Pet. 3. 5. Ye rather we put finger in natures eye, and then there cometh on judicial blindneſs, Rom. 1. 28. we ſuffer luſts to blow ou… the candle of reaſon, and then we are juſtly left to the power of vile affections; certainly they do but flatter us that ſay there is a power in nature, as to converſion, and turning to God; we are ſo far from improving our ſelves, that we corrupt our ſelves in what we know naturally, and ſuffer bruitiſh luſts to blind the mind and harden the heart.
Once more obſerve, Sin where it reigneth, turneth a man Obſervat. 5.into a bruit beaſt, Pſal. 49. 12. Man being in honour, abideth not, he is like the beaſts that periſh; the meaning is, …he abode not in the honour of his creation; hence compared to Wolves for their cruelty, Doggs for their filthineſs; to Horſes and Mules for the rage of luſt… to a wild Aſſes Colt; for wildneſs and dulneſs of underſtanding, See Jer. 5. 8 Eze…. 20. 23. Job 11. 12. Rev. 22. 15. You may ſee here, to what ſin will bring you, with Nebuchadnezar we out-grow the heart of a man, what he did through that deep melancholy that f…ll upon him by Gods judgment, Dan. 4. 32. we do ſpiritually; if we had the head of a Horſe, or the face of a Swine, or the Hoofs of an Aſs, how ſhould we be looked upon as Monſters; but to have the hearts of the beaſts, is worſe, to be like them in the inward man, is more monſtrous in the ſight of God: Conſider this, ſin maketh a beaſt of you; nay, it maketh you worſe then the beaſts; The Aſs knoweth his owner, &c. Iſai. 1. 3▪ they are ſerviceable to their benefactors, but thou art a Rebel againſt God that made thee, and hath kept thee all thy days. The ſluggard is put to ſchool to the Ant, Prov. 6. The beaſts know their ſtint and meaſure; an Horſe or a Dogg will not be drunk, &c. Shall I ſpeak one word more? Sin doth not only make a beaſt of you, but a Devil of you, Joh. 6. 70. One of you is a Devil; the Devils ſaid, What have we to do with thee, Jeſus thou ſon of David? and wicked men, What is the Almighty? depart from us we deſire not the knowledge of thy ways.
Again obſerve, 'Tis a ſign of a man turned beast, to follow the paſsions and luſts of corrupt nature, Why? For then theObſervat. 6. government of reaſon is renounced, and all is yielded up into the hands of Luſt and Appetite; in men reaſon ſhould have the chief governance, and exerciſe a coercion and reſtraint over our affections; but now when we yeild up our ſelves to the paſſionateneſs of luſt, and are tranſported with violence of it, it anſwereth to that rage which reigneth in the beaſts: I ſhall take occaſion here; to ſhew you how many ways a man turneth beaſt.
1. By an addictedneſs to ſenſual pleaſures and delights: 'tis the beaſts happineſs to enjoy pleaſures without remorſe, they have no conſcience, they are not called to an account, &c Now he is not worthy the name of a man (ſaith Tully) that would willingly ſpend one whole day in pleaſure; We may take pleaſures ſometimes, but they ſhould not take us, that is, we ſhould not be vehemently addicted to them.
2. When in the uſe of theſe delights we keep neither modeſty nor meaſure, this is but like ſwine to wallow in our own filthineſs, a beaſt can do no more; nay, many a beaſt would not do ſo much.
3. When men live by Appetite rather than Reaſon and conſcience, feeding without fear, and nouriſhing the body, but taking no care to refreſh the ſoul, This ſhould humble many that think highly of themſelves, they do but carry a beaſts heart under a mans ſhape; while they are wholly given up to ſenſual delight, pampering the body, when in the mean time, the precious, but neglected ſoul, may juſtly complain of hard uſage.
In the laſt place obſerve, That ſenſuality doth but make Obſervat. 7.way for corruption, you may counterpoiſe the temptation to the ſin, with the puniſhment; uſually ſecret ſins, and ſweet ſins, meet with an heavy puniſhment: ſecret ſins that do not betray us to ſhame, may yet beget horror, when we think of what will enſue; and ſweet ſins, that entice our affections, to prevent them we may counterballance one affection with another, delight with fear: Well then, to check the bruitiſh rage of ſenſual inclinations: Say, This will tend to my corruption, and periſhing for ever; They that ſow to the fleſh ſhall reap corruption, Gal. 6. 8. carnal pleaſures turn to an ill account in the iſſue, ſo Rom. 8. 13. If ye live after the fleſh, ye ſhall dye. The Lord fenced Edom with a flaming Sword, ſo is the Garden of carnal delights fenced with the wrath of God; we ran a great hazard to enter in: ſay then, ſhall I for a ſuperfluous Cup adventure to drink a Cup of wrath unmi…ed? For pleaſures here, for feit the pleaſures at Gods right hand for evermore? For a little wanton dalliance, looſe the embraces of Chriſt, when he cometh out to receive the Saints to himſelf at the laſt day? God forbid.