Jude 1:9-10 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses… There be three kinds of knowledge incident unto the creature. 1. Natural knowledge, arising from the instinct of nature common to man and beast, and consisting in the senses of sight, taste, touching, etc., by the benefit whereof the beast itself can discern what is food fit for itself, and what is not; what is profitable, and what is hurtful for it; unto which is joined a natural appetite, by the benefit of which the creature can choose or refuse his food and meat in season. 2. The second is reasonable knowledge, proper to man, and is nothing else but the light of understanding, whereby he reacheth far higher, and discerneth meat, drink, apparel, and rest, to be God's good gifts, and knoweth the civil use of them; with the which is joined election of will, whereby he can choose or refuse the civil or uncivil, honest or dishonest use of them. 3. The third is spiritual knowledge, not proceeding either from natural instinct or reason itself, but from the enlightenment of the spirit of God, and it hath sundry fruits. First, it enableth men to know these things in their right causes, as that these gifts of meats, drinks, and such like proceed from God, not as He is God of nature only, but as by grace in Christ, so they become pledges of His special mercies. Secondly, this knowledge causeth men to know them in the due measure of their goodness and excellency, rightly discerning them from spiritual blessings, so as the heart shall not be set upon them in the first place, but upon the other as of far higher esteem. Thirdly, it instructeth men in the right use of them, namely, when it worketh this persuasion in their hearts, that till their persons please God, they can never use them well. What is the thing, then, condemned in these seducers? The sin condemned is, that in the use of the creatures of God they are not guided by reasonable, much less this spiritual knowledge; but only by nature, sense, and appetite, as the beast is. Secondly, from the reprehension we are taught to labour for spiritual knowledge, whereby we might be led into the right use of these temporal things; for then and not before shall we use them as pledges of God's mercy in Christ. Thirdly, in that they are said to be guided only as the beast which is without reason, that is, by nature, sense, and appetite; note the practice of the devil which is to keep men in their natural knowledge, and will not suffer them to attain to that which is spiritual; yea, and which is more, he corrupteth also that natural knowledge which men have. The second point is the sin itself, and property of it — "In those things they corrupt themselves." This sin of intemperance causeth men in the abuse of meat, drink, and apparel, to corrupt themselves; here, then, are two things to be spoken of, wherein the whole nature of intemperance is sufficiently comprised. First, of the abuse of the creatures; secondly, of his corruption that thus abuseth them. Concerning the former, the abuse of the creatures is four ways: first in excess, when men use them beyond their calling, or that which nature requireth. Secondly, in curiosity, when men are not content with ordinary meat, drink, apparel, but devise new fashions of apparel, and new kinds of ways of stirring up and whetting of appetite. Thirdly, in affection, when men so addict themselves to meats and drinks, as they cannot be without them. Fourthly, in time, when these good creatures are used unreasonably (Ecclesiastes 10:16; Isaiah 5:11). The second point is, how intemperate persons in these things corrupt themselves; namely, four ways: first, in regard of their bodies, upon which by their sin of intemperance they call sundry sicknesses, yea, and hasten their death. Secondly, they deface God's image, making themselves worse than the beasts themselves. Thirdly, they destroy their souls; for no drunkard or riotous person shall inherit heaven (1 Corinthians 3). Fourthly, they overthrow their families in wasting their substance to the maintaining of their intemperance, and so bring ruin to the places where they live. (W. Perkins.) Parallel Verses KJV: Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. |
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