<pclass="intro"id="Ju.ii-p1">We have here, I. An account of the penman of this
epistle, a character of the church, the blessings and privileges of
that happy society, <scripRefid="Ju.ii-p1.1"osisRef="Bible:Jude.1.1-Jude.1.2"parsed="|Jude|1|1|1|2"passage="Jude 1:1,2">ver. 1,
2</scripRef>. II. The occasion of writing this epistle, <scripRefid="Ju.ii-p1.2"osisRef="Bible:Jude.1.3"parsed="|Jude|1|3|0|0"passage="Jude 1:3">ver. 3</scripRef>. III. A character of evil and
perverse men, who had already sprung up in that infant state of the
church, and would be succeeded by others of the like evil spirit
and temper in after-times, <scripRefid="Ju.ii-p1.3"osisRef="Bible:Jude.1.4"parsed="|Jude|1|4|0|0"passage="Jude 1:4">ver.
4</scripRef>. IV. A caution against hearkening to and following
after such, from the severity of God towards the unbelieving
murmuring Israelites at their coming out of Egypt, the angels that
fell, the sin and punishment of Sodom and Gomorrah, <scripRefid="Ju.ii-p1.4"osisRef="Bible:Jude.1.5-Jude.1.7"parsed="|Jude|1|5|1|7"passage="Jude 1:5-7">ver. 5-7</scripRef>. V. To these the apostle
likens the seducers against whom he was warning them, and describes
them at large, (<scripRefid="Ju.ii-p1.5"osisRef="Bible:Jude.1.8-Jude.1.10"parsed="|Jude|1|8|1|10"passage="Jude 1:8-10">ver. 8 to
13</scripRef>, inclusive). VI. Then (as specially suitable to his
argument) he cites an ancient prophecy of Enoch foretelling and
describing the future judgment, <scripRefid="Ju.ii-p1.6"osisRef="Bible:Jude.1.14-Jude.1.15"parsed="|Jude|1|14|1|15"passage="Jude 1:14,15">ver. 14, 15</scripRef>. VII. He enlarges on the
seducers' character, and guards against the offence which honest
minds might be apt to take at the so early permission of such
things, by showing that it was foretold long before that so it must
be, <scripRefid="Ju.ii-p1.7"osisRef="Bible:Jude.1.16-Jude.1.19"parsed="|Jude|1|16|1|19"passage="Jude 1:16-19">ver. 16-19</scripRef>. VIII.
Exhorts them to perseverance in the faith, fervency in prayer,
watchfulness against falling from the love of God, and a lively
hope of eternal life, <scripRefid="Ju.ii-p1.8"osisRef="Bible:Jude.1.20-Jude.1.21"parsed="|Jude|1|20|1|21"passage="Jude 1:20,21">ver. 20,
21</scripRef>. IX. Directs them how to act towards the erroneous
and scandalous, <scripRefid="Ju.ii-p1.9"osisRef="Bible:Jude.1.22-Jude.1.23"parsed="|Jude|1|22|1|23"passage="Jude 1:22,23">ver. 22,
23</scripRef>. And, X. Closes with an admirable doxology in the
<scripRefid="Ju.ii-p1.10"osisRef="Bible:Jude.1.24-Jude.1.25"parsed="|Jude|1|24|1|25"passage="Jude 1:24,25">last two verses</scripRef>.</p>
<pclass="passage"id="Ju.ii-p2">1 Jude, the servant of Jesus Christ, and brother
of James, to them that are sanctified by God the Father, and
preserved in Jesus Christ, <i>and</i> called: 2 Mercy unto
you, and peace, and love, be multiplied.</p>
<pclass="indent"id="Ju.ii-p3">Here we have the preface or introduction,
in which,</p>
<pclass="indent"id="Ju.ii-p4">I. We have an account of the penman of this
epistle, <i>Jude,</i> or <i>Judas,</i> or Judah. He was name-sake
to one of his ancestors, the patriarch—son of Jacob, the most
eminent though not the first-born of his sons, out of whose loins
(lineally, in a most direct succession) the Messiah came. This was
a name of worth, eminency, and honour; yet 1. He had a wicked
name-sake. There was one Judas (one of the twelve, surnamed
<i>Iscariot,</i> from the place of his birth) who was a vile
traitor, the betrayer of his and our Lord. The same names may be
common to the best and worst persons. It may be instructive to be
called after the names of eminently good men, but there can be no
inference drawn thence as to what we shall prove, though we may
even thence conclude what sort of persons our good parents or
progenitors desired and hoped we should be. But, 2. Our Judas was
quite another man. He was an apostle, so was Iscariot; but he was a
sincere disciple and follower of Christ, so was not the other. He
was a faithful servant of Jesus Christ, the other was his betrayer
and murderer; therefore here the one is very carefully
distinguished from the other. Dr. Manton's note upon this is, that
God takes great care of the good name of his sincere and useful
servants. Why then should we be prodigal of our own or one
another's reputation and usefulness? Our apostle here calls himself
a servant of Jesus Christ, esteeming that a most honourable title.
It is more honourable to be a sincere and useful servant of Christ
than to be an earthly king, how potent and prosperous soever. He
might have claimed kindred to Christ according to the flesh, but he
waives this, and rather glories in being his servant. Observe, (1.)
It is really a greater honour to be a faithful servant of Jesus
Christ than to be akin to him according to the flesh. Many of
Christ's natural kindred, as well as of his progenitors, perished;
not from want of natural affection in him as man, but from
infidelity and obstinacy in themselves, which should make the
descendants and near relatives of persons most eminent for sincere
and exemplary piety <i>jealous over themselves with a godly
jealousy.</i> A son of Noah may be saved in the ark from a flood of
temporal destruction, and yet be overwhelmed at last in a deluge of
divine wrath, and suffer <i>the vengeance of eternal fire.</i>
Christ himself tells us <i>that he that heareth his word and doeth
it</i> (that is, he only) <i>is as his brother, and sister, and
mother,</i> that is, more honourably and advantageously related to
him than the nearest and dearest of his natural relatives,
considered merely as such. See <scripRefid="Ju.ii-p4.1"osisRef="Bible:Matt.12.48-Matt.12.50"parsed="|Matt|12|48|12|50"passage="Mt 12:48-50">Matt. xii. 48-50</scripRef>. (2.) In that the apostle
Jude styles himself a servant, though an apostle, a dignified
officer in Christ's kingdom, it is a great honour to the meanest
sincere minister (and it holds proportionably as to every upright
Christian) that he is <i>the servant of Christ Jesus.</i> The
apostles were servants before they were apostles, and they were but
servants still. Away then with all pretensions in the ministers of
Christ to lordly dominion either over one another or over the
flocks committed to their charge. Let us ever have that of our dear
Redeemer in actual view, <i>It shall not be so among you,</i>
<scripRefid="Ju.ii-p4.2"osisRef="Bible:Matt.20.25-Matt.20.26"parsed="|Matt|20|25|20|26"passage="Mt 20:25,26">Matt. xx. 25, 26</scripRef>.
—<i>And brother of James,</i> to wit, of him whom the ancients
style <i>the first bishop of Jerusalem,</i> of whose character and
martyrdom Josephus makes mention, ascribing the horrible
destruction of that city and nation to this wicked cruelty, as one
of its principal causes. Of this James our Jude was brother,
whether in the strictest or a larger (though very usual)
acceptation I determine not. He however reckons it an honour to him
that he was the brother of such a one. We ought to honour those who
are above us in age, gifts, graces, station; not to envy them, yet
neither to flatter them, nor be led merely by their example, when
we have reason to think they act wrong. Thus the apostle Paul
withstood his fellow-apostle Peter to the face, notwithstanding the
high esteem he had for him and the affectionate love he bore to
him, when he saw that he was to be blamed, that is, really
blameworthy, <scripRefid="Ju.ii-p4.3"osisRef="Bible:Gal.2.11"parsed="|Gal|2|11|0|0"passage="Ga 2:11">Gal. ii. 11</scripRef>,
and following verses.</p>
<pclass="indent"id="Ju.ii-p5">II. We are here informed to whom this
epistle is directed; namely, to all those <i>who are sanctified by
God the Father, and preserved in Jesus Christ, and called.</i> I
begin with the last—<i>called,</i> that is, called
<i>Christians,</i> in the judgment of charity, further than which
we cannot, nor in justice ought to go, in the judgments or opinions
we form or receive of one another; for what appears not is not, nor
ought to come into account in all our dealings with and censures of
one another, whatever abatements the divine goodness may see fit to
make for an honest though misguided zeal. The church pretends not
(I am sure it ought not) to judge of <i>secret or hidden things</i>
(things drawn into the light before time), lest our rash and
preposterous zeal do more harm than good, or I am afraid ever will
do. <i>The tares and wheat</i> (if Christ may be Judge) <i>must
grow together till the harvest</i> (<scripRefid="Ju.ii-p5.1"osisRef="Bible:Matt.13.28-Matt.13.30"parsed="|Matt|13|28|13|30"passage="Mt 13:28-30">Matt. xiii. 28-30</scripRef>); and then he himself
will, by proper instruments, take timely care to separate them. We
ought to think the best we can of every man till the contrary
appear; not being forward to receive or propagate, much less
invent, disadvantageous characters of our brethren. This is the
least we can make of the apostle's large and excellent description
of charity (<scripRefid="Ju.ii-p5.2"osisRef="Bible:1Cor.13.1-1Cor.13.13"parsed="|1Cor|13|1|13|13"passage="1Co 13:1-13">1 Cor.
xiii.</scripRef>), and this we ought to make conscience of acting
up to, which till we do, the Christian churches will be (as, alas!
they are at this day) filled with <i>envying and strife, confusion
and every evil work,</i><scripRefid="Ju.ii-p5.3"osisRef="Bible:Jas.3.16"parsed="|Jas|3|16|0|0"passage="Jam 3:16">Jam. iii.
16</scripRef>. Or, the apostle may speak of their being <i>called
to be Christians,</i> by the preaching of the word, which they
gladly received, and professed cordially to believe, and so were
received into the society and fellowship of the church—Christ the
head, and believers the members; real believers really, professed
believers visibly. Note, Christians are the called, called out of
the world, the evil spirit and temper of it,—above the world, to
higher and better things, heaven, things unseen and
eternal,—called from sin to Christ, from vanity to seriousness,
from uncleanness to holiness; and this in pursuance of divine
purpose and grace; <i>for whom he did predestinate those he also
called,</i><scripRefid="Ju.ii-p5.4"osisRef="Bible:Rom.8.30"parsed="|Rom|8|30|0|0"passage="Ro 8:30">Rom. viii. 30</scripRef>.
Now those who are thus called, are, 1. Sanctified: <i>Sanctified by
God the Father.</i> Sanctification is usually spoken of in
scripture as the work of the Holy Spirit, yet here it is ascribed
to God the Father, because the Spirit works it as the Spirit of the
Father and the Son. Note, All who are effectually called are
sanctified, <i>made partakers of a divine nature</i> (<scripRefid="Ju.ii-p5.5"osisRef="Bible:2Pet.1.4"parsed="|2Pet|1|4|0|0"passage="2Pe 1:4">2 Pet. i. 4</scripRef>); <i>for without holiness
no man shall see the Lord,</i><scripRefid="Ju.ii-p5.6"osisRef="Bible:Heb.12.14"parsed="|Heb|12|14|0|0"passage="Heb 12:14">Heb.
xii. 14</scripRef>. Observe, Our sanctification is not our own
work. If any are sanctified, they are so by God the Father, not
excluding Son or Spirit, for they are one, one God. Our corruption
and pollution are of ourselves; but our sanctification and
renovation are of God and his grace; and therefore if we perish in
our iniquity we must bear the blame, but if we be sanctified and
glorified all the honour and glory must be ascribed to God, and to
him alone. I own it is hard to give a clear and distinct account of
this, but we must not deny nor disregard necessary truth because we
cannot fully reconcile the several parts of it to each other; for,
on that supposition, we might deny that any one of us could stir an
inch from the place we are at present in, though we see the
contrary every day and hour. 2. The called and sanctified are
<i>preserved in Christ Jesus.</i> As it is God who begins the work
of grace in the souls of men, so it is he who carries it on, and
perfects it. Where he begins he will perfect; though we are fickle,
he is constant. <i>He will not forsake the work of his own
<pclass="passage"id="Ju.ii-p7">3 Beloved, when I gave all diligence to write
unto you of the common salvation, it was needful for me to write
unto you, and exhort <i>you</i> that ye should earnestly contend
for the faith which was once delivered unto the saints. 4
For there are certain men crept in unawares, who were before of old
ordained to this condemnation, ungodly men, turning the grace of
our God into lasciviousness, and denying the only Lord God, and our
Lord Jesus Christ. 5 I will therefore put you in
remembrance, though ye once knew this, how that the Lord, having
saved the people out of the land of Egypt, afterward destroyed them
that believed not. 6 And the angels which kept not their
first estate, but left their own habitation, he hath reserved in
everlasting chains under darkness unto the judgment of the great
day. 7 Even as Sodom and Gomorrha, and the cities about them
in like manner, giving themselves over to fornication, and going
after strange flesh, are set forth for an example, suffering the
vengeance of eternal fire.</p>
<pclass="indent"id="Ju.ii-p8">We have here, I. The design of the apostle
in writing this epistle to the lately converted Jews and Gentiles;
namely, to establish them in the Christian faith, and a practice
and conversation truly consonant and conformable thereunto, and in
an open and bold profession thereof, especially in times of
notorious opposition, whether by artful seduction or violent and
inhuman persecution. But then we must see to it very carefully that
it be really the Christian faith that we believe, profess,
propagate, and contend for; not the discriminating badges of this
or the other party, not any thing of later date than the inspired
writings of the holy evangelists and apostles. Here observe, 1. The
gospel salvation is a common salvation, that is, in a most sincere
offer and tender of it to all mankind to whom the notice of it
reaches: for so the commission runs (<scripRefid="Ju.ii-p8.1"osisRef="Bible:Mark.16.15-Mark.16.16"parsed="|Mark|16|15|16|16"passage="Mk 16:15,16">Mark xvi. 15, 16</scripRef>), <i>Go you into all the
world, and preach the gospel to every creature,</i>&c. Surely
God means as he speaks; he does not delude us with vain words,
whatever men do; and therefore none are excluded from the benefit
of these gracious offers and invitations, but those who
will may come and drink of the water of life freely,</i><scripRefid="Ju.ii-p8.2"osisRef="Bible:Rev.22.17"parsed="|Rev|22|17|0|0"passage="Re 22:17">Rev. xxii. 17</scripRef>. The application of it
is made to all believers, and only to such; it is made to the weak
as well as to the strong. Let none discourage themselves on the
account of hidden decrees which they can know little of, and with
which they have nothing to do. God's decrees are dark, his
covenants are plain. "All good Christians meet in Christ the common
head, are actuated by one and the same Spirit, are guided by one
rule, meet here at one throne of grace, and hope shortly to meet in
one common inheritance," a glorious one to be sure, but what or how
glorious we cannot, nor at present need to know; but such it will
be as vastly to exceed all our present hopes and expectations. 2.
This common salvation is the subject-matter of the faith of all the
saints. The doctrine of it is what they all most heartily consent
to; they esteem it as a <i>faithful saying, and worthy of all
acceptation,</i><scripRefid="Ju.ii-p8.3"osisRef="Bible:1Tim.1.15"parsed="|1Tim|1|15|0|0"passage="1Ti 1:15">1 Tim. i.
15</scripRef>. It is the faith once, <i>or at once, once for all,
delivered to the saints,</i> to which nothing can be added, from
which nothing may be detracted, in which nothing more nor less
should be altered. Here let us abide; here we are safe; if we stir
a step further, we are in danger of being either entangled or
seduced. 3. The apostles and evangelists all wrote to us of this
common salvation. This cannot be doubted by those who have
carefully read their writings. It is strange that any should think
they wrote chiefly to maintain particular schemes and opinions,
especially such as they never did nor could think of. It is enough
that they have fully declared to us, by inspiration of the Holy
Ghost, all that is necessary <i>for every one to believe and
do,</i> in order to obtain a personal interest in the common
salvation. 4. Those who preach or write of the common salvation
should give all diligence to do it well: they should not allow
themselves to offer to God or his people that which costs them
nothing, or next to nothing, little or no pains or thought,
<scripRefid="Ju.ii-p8.4"osisRef="Bible:2Sam.24.24"parsed="|2Sam|24|24|0|0"passage="2Sa 24:24">2 Sam. xxiv. 24</scripRef>. This were
to treat God irreverently, and man unjustly. The apostle (though
inspired) gave all diligence to write of the common salvation. What
then will become of those who (though uninspired) give no
diligence, or next to none, but say to the people (even in the name
of God) <i>quicquid in buccam venerit—whatever comes next,</i>
who, so that they use scripture-words, care not how they interpret
or apply them? Those who speak of sacred things ought always to
speak of them with the greatest reverence, care, and diligence. 5.
Those who have received the doctrine of this common salvation must
contend earnestly for it. <i>Earnestly,</i> not <i>furiously.</i>
Those who strive for the Christian faith, or in the Christian
course, must strive lawfully, or they lose their labour, and run
great hazard of losing their crown, <scripRefid="Ju.ii-p8.5"osisRef="Bible:2Tim.2.5"parsed="|2Tim|2|5|0|0"passage="2Ti 2:5">2
Tim. ii. 5</scripRef>. <i>The wrath of man worketh not the
righteousness of God,</i><scripRefid="Ju.ii-p8.6"osisRef="Bible:Jas.1.20"parsed="|Jas|1|20|0|0"passage="Jam 1:20">Jam. i.
20</scripRef>. Lying for the truth is bad, and scolding for it is
not much better. Observe, Those who have received the truth must
contend for it. But how? As the apostles did; by suffering
patiently and courageously for it, not by making others suffer if
they will not presently embrace every notion that we are pleased
(proved or unproved) to call faith, or fundamental. We must not
suffer ourselves to be robbed of any essential article of Christian
faith, by the cunning craftiness or specious plausible pretences of
any who <i>lie in wait to deceive,</i><scripRefid="Ju.ii-p8.7"osisRef="Bible:Eph.4.14"parsed="|Eph|4|14|0|0"passage="Eph 4:14">Eph. iv. 14</scripRef>. The apostle Paul tells us he
preached the gospel (mind it was the gospel) <i>with much
contention</i> (<scripRefid="Ju.ii-p8.8"osisRef="Bible:1Thess.2.2"parsed="|1Thess|2|2|0|0"passage="1Th 2:2">1 Thess. ii.
2</scripRef>), that is (as I understand it), with earnestness, with
a hearty zeal, and a great concern for the success of what he
preached. But, if we will understand <i>contention</i> in the
common acceptation of the word, we must impartially consider with
whom the apostle contended, and how, the enlarging on which would
not be proper for this place.</p>
<pclass="indent"id="Ju.ii-p9">II. The occasion the apostle had to write
to this purport. As evil manners give rise to good laws, so
dangerous errors often give just occasion to the proper defence of
important truths. Here observe, 1. Ungodly men are the great
enemies of the faith of Christ and the peace of the church. Those
who deny or corrupt the one, and disturb the other, are here
expressly styled <i>ungodly men.</i> We might have truth with peace
(a most desirable thing) were there none (ministers or private
Christians) in our particular churches and congregations but truly
godly men—a blessing scarcely to be looked or hoped for on this
side heaven. Ungodly men raise scruples, merely to advance and
promote their own selfish, ambitious, and covetous ends. This has
been the plague of the church in all past ages, and I am afraid no
age is, or will be, wholly free from such men and such practices as
long as time shall last. Observe, Nothing cuts us off from the
church but that which cuts us off from Christ; namely, reigning
infidelity and ungodliness. We must abhor the thought of branding
particular parties or persons with this character, especially of
doing it without the least proof, or, as it too often happens, the
least shadow of it. Those are ungodly men who live <i>without God
in the world,</i> who have no regard to God and conscience. Those
are to be dreaded and consequently to be avoided, not only who are
wicked by sins of commission, but also who are ungodly by sins of
omission, who, for example, restrain prayer before God, who dare
not reprove a rich man, when it is the duty of their place so to
do, for fear of losing his favour and the advantage they promise
themselves therefrom, who <i>do the work of the Lord
negligently,</i>&c. 2. Those are <i>the worst of ungodly men
who turn the grace of God into lasciviousness,</i> who take
encouragement to sin more boldly because the grace of God has
abounded, and still abounds, so wonderfully, who are hardened in
their impieties by the extent and fulness of gospel grace, the
design of which is to reduce men from sin, and bring them unto God.
Thus therefore to wax wanton under so great grace, and turn it into
an occasion of working all uncleanness with greediness, and
hardening ourselves in such a course by that very grace which is
the last and most forcible means to reclaim us from it, is to
render ourselves the vilest, the worst, and most hopeless of
sinners. 3. Those who turn the grace of God into lasciviousness do
in effect <i>deny the Lord God, and our Lord Jesus Christ;</i> that
is, they deny both natural and revealed religion. They strike at
the foundation of natural religion, for they <i>deny the only Lord
God;</i> and they overturn all the frame of revealed religion, for
they deny <i>the Lord Jesus Christ.</i> Now his great design in
establishing revealed religion in the world was to bring us unto
God. To deny revealed religion is virtually to overturn natural
religion, for they stand or fall together, and they mutually yield
light and force to each other. Would to God our modern deists, who
live in the midst of gospel light, would seriously consider this,
and cautiously, diligently, and impartially examine what it is that
hinders their receiving the gospel, while they profess themselves
fully persuaded of all the principles and duties of natural
religion! Never to tallies answered more exactly to each other than
these do, so that it seems absurd to receive the one and reject the
other. One would think it were the fairer way to receive both or
reject both; though perhaps the more plausible method, especially
in this age, is to act the part they do. 4. Those who turn the
grace of God into lasciviousness are ordained unto condemnation.
They sin against the last, the greatest, and most perfect remedy;
and so are without excuse. Those who thus sin must needs die of
their wounds, of their disease, are of old ordained to this
condemnation, whatever that expression means. But what if our
translators had thought fit to have rendered the words <b><i>palai
progegrammenoi</i></b>—<i>of old fore-written of,</i> as persons
who would through their own sin and folly become the proper
subjects of this condemnation, where had the harm been? Plain
Christians had not been troubled with dark, doubtful, and
perplexing thoughts about reprobation, which the strongest heads
cannot enter far into, can indeed bear but little of, without much
loss and damage. Is it not enough that early notice was given by
inspired writers that such seducers and wicked men should arise in
later times, and that every one, being fore-warned of, should be
fore-armed against them? 5. We ought to contend earnestly for the
faith, in opposition to those who would corrupt or deprave it, such
as have <i>crept in unawares:</i> a wretched character, to be sure,
but often very ill applied by weak and ignorant people, and even by
those who themselves creep in unawares, who think their <i>ipse
dixit</i> should stand for a law to all their followers and
admirers. Surely faithful humble ministers are helpers of their
people's joy, peace, and comfort; <i>not lords of their faith!</i>
Whoever may attempt to corrupt the faith, we ought to contend
earnestly against them. The more busy and crafty the instruments
and agents of Satan are, to rob us of the truth, the more
solicitous should we be to hold it fast, always provided we be very
sure that we fasten no wrong or injurious characters on persons,
parties, or sentiments.</p>
<pclass="indent"id="Ju.ii-p10">III. The fair warning which the apostle, in
Christ's name, gives to those who, having professed his holy
religion, do afterwards desert and prove false to it, <scripRefid="Ju.ii-p10.1"osisRef="Bible:Jude.1.5-Jude.1.7"parsed="|Jude|1|5|1|7"passage="Jude 1:5-7"><i>v.</i> 5-7</scripRef>. We have here a
recital of the former judgments of God upon sinners, with design to
awaken and terrify those to whom warning is given in this epistle.
Observe, The judgments of God are often denounced and executed
<i>in terrorem—for warning to others,</i> rather than from
immediate or particular displeasure against the offenders
themselves; not that God is not displeased with them, but perhaps
not more with them than with others who, at least for the present,
escape. <i>I will put you in remembrance.</i> What we already know
we still need to be put in remembrance of. Therefore there will
always be need and use of a standing stated ministry in the
Christian church, though all the doctrines of faith, the
essentials, are so plainly revealed in express words, or by the
most near, plain, and immediate consequence, that he who runs may
read and understand them. There wants no infallible interpreter,
really or conceitedly such, for any such end or purpose. Some
people (weakly enough) suggest, "If the scriptures do so plainly
contain all that is necessary to salvation, what need or use can
there be of a standing ministry? Why may we not content ourselves
with staying at home, and reading our Bibles?" The inspired apostle
has here fully, though not wholly, answered this objection.
Preaching is not designed to teach us something new in every
sermon, somewhat that we knew nothing of before; but <i>to put us
in remembrance,</i> to call to mind things forgotten, to affect our
passions, and engage and fix our resolutions, that our lives may be
answerable to our faith. <i>Though you know these things,</i> yet
you still need to <i>know them better.</i> There are many things
which we have known which yet we have unhappily forgotten. Is it of
no use or service to be put afresh in remembrance of them?</p>
<pclass="indent"id="Ju.ii-p11">Now what are these things which we
Christians need to be put in remembrance of?</p>
<pclass="indent"id="Ju.ii-p12">1. The destruction of the unbelieving
Israelites in the wilderness, <scripRefid="Ju.ii-p12.1"osisRef="Bible:Jude.1.5"parsed="|Jude|1|5|0|0"passage="Jude 1:5"><i>v.</i> 5</scripRef>. Paul puts the Corinthians in
mind of this, <scripRefid="Ju.ii-p12.2"osisRef="Bible:1Cor.10.1-1Cor.10.33"parsed="|1Cor|10|1|10|33"passage="1Co 10:1-33">1 Cor. x</scripRef>.
The <scripRefid="Ju.ii-p12.3"osisRef="Bible:1Cor.10.1-1Cor.10.10"parsed="|1Cor|10|1|10|10"passage="1Co 10:1-10">first ten verses</scripRef> of
that chapter (as the scripture is always the best commentary upon
itself) are the best explication of the <scripRefid="Ju.ii-p12.4"osisRef="Bible:Jude.1.5"parsed="|Jude|1|5|0|0"passage="Jude 1:5">fifth verse</scripRef> of this epistle of Jude. None
therefore ought to presume upon their privileges, since many who
were brought out of Egypt by a series of amazing miracles, yet
perished in the wilderness by reason of their unbelief. <i>Let us
not therefore be high-minded, but fear,</i><scripRefid="Ju.ii-p12.5"osisRef="Bible:Rom.11.20"parsed="|Rom|11|20|0|0"passage="Ro 11:20">Rom. xi. 20</scripRef>. <i>Let us fear lest, a promise
being left us of entering into his rest, any of you should seem to
come short of it,</i><scripRefid="Ju.ii-p12.6"osisRef="Bible:Heb.4.1"parsed="|Heb|4|1|0|0"passage="Heb 4:1">Heb. iv.
1</scripRef>. They had miracles in abundance: they were their daily
bread; yet even they perished in unbelief. We have greater (much
greater) advantages than they had; let their error (their so fatal
error) be our awful warning.</p>
<pclass="indent"id="Ju.ii-p13">2. We are here put in remembrance of the
fall of the angels, <scripRefid="Ju.ii-p13.1"osisRef="Bible:Jude.1.6"parsed="|Jude|1|6|0|0"passage="Jude 1:6"><i>v.</i>
6</scripRef>. There were a great number of the angels who <i>left
their own habitation;</i> that is, who were not pleased with the
posts and stations the supreme Monarch of the universe had assigned
and allotted to them, but thought (like discontented ministers in
our age, I might say in every age) they deserved better; they
would, with the title of <i>ministers,</i> be <i>sovereigns,</i>
and in effect their Sovereign should be their minister—do all, and
only, what they would have him; thus was pride the main and
immediate cause or occasion of their fall. Thus they quitted their
post, and rebelled against God, their Creator and sovereign Lord.
But God did not spare them (high and great as they were); he would
not truckle to them; he threw them off, as a wise and good prince
will a selfish and deceitful minister; and the great, the all-wise
God, could not be ignorant, as the wisest and best of earthly
princes often are, what designs they were hatching. After all, what
became of them? They thought to have dared and outfaced Omnipotence
itself; but God was too hard for them, he cast them down to hell.
Those who would not be servants to their Maker and his will in
their first state were made captives to his justice, and are
<i>reserved in everlasting chains, under darkness.</i> Here see
what the condition of fallen angels is: they are <i>in chains,</i>
bound under the divine power and justice, bound over <i>to the
judgment of the great day;</i> they are <i>under darkness,</i>
though once <i>angels of light;</i> so horribly in the dark are
they that they continue to fight against God, as if there were yet
some small hope at least left them of prevailing and overcoming in
the conflict. Dire infatuation! Light and liberty concur, chains
and darkness how well do they agree and suit each other! The
devils, once angels in the best sense, are <i>reserved,</i>&c.
Observe, There is, undoubtedly there is, a judgment to come; the
fallen angels are <i>reserved to the judgment of the great day;</i>
and shall fallen men escape it? Surely not. Let every reader
consider this in due time. Their chains are called everlasting,
because it is impossible they should ever break loose from them, or
make an escape; they are held fast and sure under them. The decree,
the justice, the wrath of God, are the very chains under which
fallen angels are held so fast. Hear and fear, O sinful mortals of
mankind!</p>
<pclass="indent"id="Ju.ii-p14">3. The apostle here calls to our
remembrance the destruction of Sodom and Gomorrah, <scripRefid="Ju.ii-p14.1"osisRef="Bible:Jude.1.7"parsed="|Jude|1|7|0|0"passage="Jude 1:7"><i>v.</i> 7</scripRef>. <i>Even as,</i>&c.
It is in allusion to the destruction of <i>Pentapolis,</i> or the
five cities, that the miseries of the damned are set forth by a
lake that burneth with fire and brimstone; they were guilty of
abominable wickedness, not to be named or thought of but with the
utmost abhorrence and detestation; their ruin is a particular
warning to all people to take heed of, and fly <i>from, fleshly
lusts that war against the soul,</i><scripRefid="Ju.ii-p14.2"osisRef="Bible:1Pet.2.11"parsed="|1Pet|2|11|0|0"passage="1Pe 2:11">1
Pet. ii. 11</scripRef>. "These lusts consumed the Sodomites with
fire from heaven, and they are now <i>suffering the vengeance of
eternal fire;</i> therefore take heed, imitate not their sins, lest
the same plagues overtake you as did them. God is the same holy,
just, pure Being now as then; and can the beastly pleasures of a
moment make amends for your suffering the vengeance of eternal
fire? <i>Stand in awe, therefore, and sin not,</i>" <scripRefid="Ju.ii-p14.3"osisRef="Bible:Ps.4.4"parsed="|Ps|4|4|0|0"passage="Ps 4:4">Ps. iv. 4</scripRef>.</p>
<pclass="passage"id="Ju.ii-p15">8 Likewise also these <i>filthy</i> dreamers
defile the flesh, despise dominion, and speak evil of dignities.
9 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. 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. 11 Woe unto them! for they have gone in the way
of Cain, and ran greedily after the error of Balaam for reward, and
perished in the gainsaying of Core. 12 These are spots in
your feasts of charity, when they feast with you, feeding
themselves without fear: clouds <i>they are</i> without water,
carried about of winds; trees whose fruit withereth, without fruit,
twice dead, plucked up by the roots; 13 Raging waves of the
sea, foaming out their own shame; wandering stars, to whom is
reserved the blackness of darkness for ever. 14 And Enoch
also, the seventh from Adam, prophesied of these, saying, Behold,
the Lord cometh with ten thousands of his saints,</p>
<pclass="indent"id="Ju.ii-p16">The apostle here exhibits a charge against
deceivers who were now seducing the disciples of Christ from the
profession and practice of his holy religion. He calls them
<i>filthy dreamers,</i> forasmuch as delusion is a dream, and the
beginning of, and inlet to, all manner of filthiness. Note, Sin is
filthiness; it renders men odious and vile in the sight of the most
holy God, and makes them (sooner or later, as penitent or as
punished to extremity and without resource) vile in their own eyes,
and in a while they become vile in the eyes of all about them.
<i>These filthy dreamers</i> dream themselves into a fool's
paradise on earth, and into a real hell at last: let their
character, course, and end, be our seasonable and sufficient
warning; like sins will produce like punishments and miseries.
Here,</p>
<pclass="indent"id="Ju.ii-p17">I. The character of these deceivers is
described.</p>
<pclass="indent"id="Ju.ii-p18">1. They <i>defile the flesh.</i> The flesh
or body is the immediate seat, and often the irritating occasion,
of many horrid pollutions; yet these, though done in and against
the body, do greatly defile and grievously maim and wound the soul.
<i>Fleshly lusts do war against the soul,</i><scripRefid="Ju.ii-p18.1"osisRef="Bible:1Pet.2.11"parsed="|1Pet|2|11|0|0"passage="1Pe 2:11">1 Pet. ii. 11</scripRef>; and in <scripRefid="Ju.ii-p18.2"osisRef="Bible:2Cor.7.1"parsed="|2Cor|7|1|0|0"passage="2Co 7:1">2 Cor. vii. 1</scripRef> we read of <i>filthiness of
flesh and spirit,</i> each of which, though of different kinds,
defiles the whole man.</p>
<pclass="indent"id="Ju.ii-p19">2. They <i>despise dominion, and speak evil
of dignities,</i> are of a disturbed mind and a seditious spirit,
forgetting that <i>the powers that be are ordained of God,</i>
<scripRefid="Ju.ii-p19.1"osisRef="Bible:Rom.13.1"parsed="|Rom|13|1|0|0"passage="Ro 13:1">Rom. xiii. 1</scripRef>. God requires
us to <i>speak evil of no man</i> (<scripRefid="Ju.ii-p19.2"osisRef="Bible:Titus.3.2"parsed="|Titus|3|2|0|0"passage="Tit 3:2">Tit.
iii. 2</scripRef>.); but it is a great aggravation of the sin of
evil-speaking when what we say is pointed at magistrates, men whom
God has set in authority over us, by blaspheming or speaking evil
of whom we blaspheme God himself. Or if we understand it, as some
do, with respect to religion, which ought to have the dominion in
this lower world, such evil-speakers despise the dominion of
conscience, make a jest of it, and would banish it out of the
world; and as for the word of God, the rule of conscience, they
despise it. The revelations of the divine will go for little with
them; they are a rule of faith and manners, but not till they have
explained them, and imposed their sense of them upon all about
them. Or, as others account for the sense of this passage, the
people of God, truly and specially so, are the dignities here
spoken of or referred to, according to that of the psalmist,
<i>Touch not mine anointed, and do my prophets no harm,</i>
<scripRefid="Ju.ii-p19.3"osisRef="Bible:Ps.105.15"parsed="|Ps|105|15|0|0"passage="Ps 105:15">Ps. cv. 15</scripRef>. They <i>speak
evil,</i>&c. Religion and its serious professors have been
always and every where evil spoken of. Though there is nothing in
religion but what is very good, and deserves our highest regards,
both as it is perfective of our natures and as it is subservient to
our truest and highest interests; yet <i>this sect,</i> as its
enemies are pleased to call it, <i>is every where spoken
<pclass="indent"id="Ju.ii-p20">On this occasion the apostle brings in
<i>Michael the archangel,</i>&c., <scripRefid="Ju.ii-p20.1"osisRef="Bible:Jude.1.9"parsed="|Jude|1|9|0|0"passage="Jude 1:9"><i>v.</i> 9</scripRef>. Interpreters are at a loss what
is here meant by <i>the body of Moses.</i> Some think that the
devil contended that Moses might have a public and honourable
funeral, that the place where he was interred might be generally
known, hoping thereby to draw the Jews, so naturally prone thereto,
to a new and fresh instance of idolatry. Dr. Scott thinks that by
the body of Moses we are to understand the Jewish church, whose
destruction the devil strove and contended for, as the Christian
church is called the body of Christ in the New-Testament style.
Others bring other interpretations, which I will not here trouble
the reader with. Though this contest was mightily eager and
earnest, and Michael was victorious in the issue, yet he would not
<i>bring a railing accusation against the devil himself;</i> he
knew a good cause needed no such weapons to be employed in its
defence. It is said, <i>he durst not bring,</i>&c. Why durst
he not? Not that he was afraid of the devil, but he believed God
would be offended if, in such a dispute, he went that way to work;
he thought it below him to engage in a trial of skill with the
great enemy of God and man which of them should out-scold or
out-rail the other: a memorandum to all disputants, never to bring
railing accusations into their disputes. Truth needs no supports
from falsehood or scurrility. Some say, Michael would not bring a
railing accusation against the devil as knowing beforehand that he
would be too hard for him at that weapon. Some think the apostle
refers here to the remarkable passage we have, <scripRefid="Ju.ii-p20.2"osisRef="Bible:Num.20.7-Num.20.14"parsed="|Num|20|7|20|14"passage="Nu 20:7-14">Num. xx. 7-14</scripRef>. Satan would have represented
Moses under disadvantageous colours, which he, good man, had at
that time, and upon that occasion, given but too much handle for.
Now Michael, according to this account, stands up in defence of
Moses, and, in the zeal of an upright and bold spirit, says to
Satan, <i>The Lord rebuke thee.</i> He would not stand disputing
with the devil, nor enter into a particular debate about the merits
of that special cause. He knew Moses was his fellow-servant, a
favourite of God, and he would not patiently suffer him to be
insulted, no, not by the prince of devils; but in a just
indignation cries out, <i>The Lord rebuke thee:</i> like that of
our Lord himself (<scripRefid="Ju.ii-p20.3"osisRef="Bible:Matt.4.10"parsed="|Matt|4|10|0|0"passage="Mt 4:10">Matt. iv.
10</scripRef>), <i>Get thee hence, Satan.</i> Moses was a dignity,
a magistrate, one beloved and preferred by the great God; and the
archangel thought it insufferable that such a one should be so
treated by a vile apostate spirit, of how high an order soever. So
the lesson hence is that we ought to stand up in defence of those
whom God owns, how severe soever Satan and his instruments may be
in their censures of them and their conduct. Those who censure (in
particular) upright magistrates, upon every slip in their
behaviour, may expect to hear, <i>The Lord rebuke thee;</i> and
divine rebukes are harder to be borne than careless sinners now
think for.</p>
<pclass="indent"id="Ju.ii-p21">3. <i>They speak evil of the things which
they know not,</i>&c., <scripRefid="Ju.ii-p21.1"osisRef="Bible:Jude.1.10"parsed="|Jude|1|10|0|0"passage="Jude 1:10"><i>v.</i>
10</scripRef>. Observe, Those who speak evil of religion and
godliness <i>speak evil of the things which they know not;</i> for,
if they had known them, they would have spoken well of them, for
nothing but good and excellent can be truly said of religion, and
it is sad that any thing different or opposite should ever be
justly said of any of its professors. A religious life is the most
safe, happy, comfortable, and honourable life that is. Observe,
further, Men are most apt to speak evil of those persons and things
that they know least of. How many had never suffered by slanderous
tongues if they had been better known! On the other hand,
retirement screens some even from just censure. <i>But what they
know naturally,</i>&c. It is hard, if not impossible, to find
any obstinate enemies to the Christian religion, who do not in
their stated course live in open or secret contradiction to the
very principles of natural religion: this many think hard and
uncharitable; but I am afraid it will appear too true in <i>the day
of the revelation of the righteous judgment of God.</i> The apostle
likens such to <i>brute beasts,</i> though they often think and
boast themselves, if not as the wisest, yet at least as the
wittiest part of mankind. <i>In those things they corrupt
themselves;</i> that is, in the plainest and most natural and
necessary things, things that lie most open and obvious to natural
reason and conscience; even in those things they corrupt, debase,
and defile themselves: the fault, whatever it is, lies not in their
understanding or apprehensions, but in their depraved wills and
disordered appetites and affections; they could and might have
acted better, but then they must have offered violence to those
vile affections which they obstinately chose rather to gratify than
to mortify.</p>
<pclass="indent"id="Ju.ii-p22">4. In <scripRefid="Ju.ii-p22.1"osisRef="Bible:Jude.1.11"parsed="|Jude|1|11|0|0"passage="Jude 1:11"><i>v.</i> 11</scripRef> the apostle represents them as
followers <i>of Cain,</i> and in <scripRefid="Ju.ii-p22.2"osisRef="Bible:Jude.1.12-Jude.1.13"parsed="|Jude|1|12|1|13"passage="Jude 1:12,13"><i>v.</i> 12, 13</scripRef>, as atheistical and
profane people, who thought little, and perhaps believed not much,
of God or a future world—as greedy and covetous, who, so they
could but gain present worldly advantages, cared not what came
next—rebels against God and man, who, like Core, ran into attempts
in which they must assuredly perish, as he did. Of such the apostle
further says, (1.) <i>These are spots in your feasts of
charity</i>—the <b><i>agapai</i></b> or <i>love-feasts,</i> so
much spoken of by the ancients. They happened, by whatever means or
mischance, to be admitted among them, but were spots in them,
defiled and defiling. Observe, It is a great reproach, though
unjust and accidental, to religion, when those who profess it, and
join in the most solemn institution of it, are in heart and life
unsuitable and even contrary to it: <i>These are spots.</i> Yet how
common in all Christian societies here on earth, the very best not
excepted, are such blemishes! The more is the pity. The Lord remedy
it in his due time and way, not in men's blind and rigorous way of
plucking up the wheat with the tares. But in the heaven we are
waiting, hoping, and preparing for, there is none of this mad work,
there are none of these disorderly doings. (2.) <i>When they feast
with you, they feed themselves without fear.</i> Arrant gluttons,
no doubt, there were; such as minded only the gratifying of their
appetites with the daintiness and abundance of their fare; they had
no regard to Solomon's caution, <scripRefid="Ju.ii-p22.3"osisRef="Bible:Prov.23.2"parsed="|Prov|23|2|0|0"passage="Pr 23:2">Prov.
xxiii. 2</scripRef>. Note, In common eating and drinking a holy
fear is necessary, much more in feasting, though we may sometimes
be more easily and insensibly overcome at a common meal than at a
feast; for, in the case supposed, we are less upon our guard, and
sometimes, at least to some persons, the plenty of a feast is its
own antidote, as to others it may prove a dangerous snare. (3.)
<i>Clouds they are without water,</i> which promise rain in time of
drought, but perform nothing of what they promise. Such is the case
of formal professors, who at first setting out promise much, like
early-blossoming trees in a forward spring, but in conclusion bring
forth little or no fruit.—<i>Carried about of winds,</i> light and
empty, easily driven about this way or that, as the wind happens to
set; such are empty, ungrounded professors, and easy prey to every
seducer. It is amazing to hear many talk so confidently of so many
things of which they know little or nothing, and yet have not the
wisdom and humility to discern and be sensible how little they
know. How happy would our world be if men either knew more or
practically knew how little they know. (4.) <i>Trees whose fruit
withereth,</i>&c. Trees they are, for they are planted in the
Lord's vineyard, yet fruitless ones. Observe, Those whose fruit
withereth may be justly said to be without fruit. As good never a
whit as never the better. It is a sad thing when men seem to
<i>begin in the Spirit and end in the flesh,</i> which is almost as
common a case as it is an awful one. The text speaks of such as
were <i>twice dead.</i> One would think to be once dead were
enough; we none of us, till grace renew us to a higher degree than
ordinary, love to think of dying once, though this is appointed for
us all. What then is the meaning of this being twice dead? They had
been once dead in their natural, fallen, lapsed state; but they
seemed to recover, and, as a man in a swoon, to be brought to life
again, when they took upon them the profession of the Christian
religion. But now they are dead again by the evident proofs they
have given of their hypocrisy: whatever they seemed, they had
nothing truly vital in them.—<i>Plucked up by the roots,</i> as we
commonly serve dead trees, from which we expect no more fruit. They
are <i>dead, dead, dead; why cumber they the ground?</i> Away with
them to the fire. (5.) <i>Raging waves of the sea,</i> boisterous,
noisy, and clamorous; full of talk and turbulency, but with little
(if any) sense or meaning: <i>Foaming out their own shame,</i>
creating much uneasiness to men of better sense and calmer tempers,
which yet will in the end turn to their own greater shame and just
reproach. The psalmist's prayer ought always to be that of every
honest and good man, "<i>Let integrity and uprightness preserve
if it will not, let me be unpreserved." If honesty signify little
now, knavery will signify much less, and that in a very little
while. Raging waves are a terror to sailing passengers; but, when
they have got to port, the waves are forgotten as if no longer in
being: their noise and terror are for ever ended. (6.) <i>Wandering
stars,</i> planets that are erratic in their motions, keep not that
steady regular course which the fixed ones do, but shift their
stations, that one has sometimes much ado to know where to find
them. This allusion carries in it a very lively emblem of false
teachers, who are sometimes here and sometimes there, so that one
knows not where nor how to fix them. In the main things, at least,
one would think something should be fixed and steady; and this
might be without infallibility, or any pretensions to it in us poor
mortals. In religion and politics, the great subjects of present
debate, surely there are certain <i>stamina</i> in which wise and
good, honest and disinterested, men might agree, without throwing
the populace into the utmost anguish and distress of mind, or
blowing up their passions into rage and fury, without letting them
know what they say or whereof they affirm.</p>
<pclass="indent"id="Ju.ii-p23">II. The doom of this wicked people is
declared: <i>To whom is reserved the blackness of darkness for
ever.</i> False teachers are to expect the worst of punishments in
this and a future world: not every one who teaches by mistake any
thing that is not exactly true (for who then, in any public
assembly, durst open a Bible to teach others, unless he thought
himself equal or superior to the angels of God in heaven?) but
every one who prevaricates, dissembles, would lead others into
by-paths and side-ways, that he may have opportunity to make a gain
or prey of them, or (in the apostle's phrase) to make merchandize
of them, <scripRefid="Ju.ii-p23.1"osisRef="Bible:2Pet.2.3"parsed="|2Pet|2|3|0|0"passage="2Pe 2:3">2 Pet. ii. 3</scripRef>. But
enough of this. As for the blackness of darkness for ever, I shall
only say that this terrible expression, with all the horror it
imports, belongs to false teachers, truly, not slanderously so
called, who <i>corrupt the word of God, and betray the souls of
men.</i> If this will not make both ministers and people cautious,
I know not what will.</p>
<pclass="indent"id="Ju.ii-p24">Of the prophecy of Enoch, (<scripRefid="Ju.ii-p24.1"osisRef="Bible:Jude.1.14-Jude.1.15"parsed="|Jude|1|14|1|15"passage="Jude 1:14,15"><i>v.</i> 14, 15</scripRef>) we have no
mention made in any other part or place of scripture; yet now it is
scripture that there was such prophecy. One plain text of scripture
is proof enough of any one point that we are required to believe,
especially when relating to a matter of fact; but in matters of
faith, necessary saving faith, God has not seen fit (blessed be his
holy name he has not) to try us so far. There is no fundamental
article of the Christian religion, truly so called, which is not
inculcated over and over in the New Testament, by which we may know
on what the Holy Ghost does, and consequently on what we ought, to
lay the greatest stress. Some say that this prophecy of Enoch was
preserved by tradition in the Jewish church; others that the
apostle Jude was immediately inspired with the notice of it: be
this as it may, it is certain that there was such a prophecy of
ancient date, of long standing, and universally received in the
Old-Testament church; and it is a main point of our New-Testament
creed. Observe, 1. Christ's coming to judgment was prophesied of as
early as the middle of the patriarchal age, and was therefore even
then a received and acknowledged truth.—<i>The Lord cometh
with</i> his holy myriads, including both angels and the spirits of
just men made perfect. What a glorious time will that be, when
Christ shall <i>come with ten thousand of these!</i> And we are
told for what great and awful ends and purposes he will come so
accompanied and attended, namely, <i>to execute judgment upon
all.</i> 2. It was spoken of then, so long ago, as a thing just at
hand: "<i>Behold, the Lord cometh;</i> he is just a coming, he will
be upon you before you are aware, and, unless you be very cautious
and diligent, before you are provided to meet him comfortably." He
<i>cometh,</i> (1.) <i>To execute judgment upon</i> the wicked.
(2.) <i>To convince</i> them. Observe, Christ will condemn none
without precedent, trial, and conviction, such conviction as shall
at least silence themselves. They shall have no excuse or apology
to make that they either can or dare then stand by. Then <i>every
mouth shall be stopped,</i> the Judge and his sentence shall be (by
all the impartial) approved and applauded, and even the guilty
condemned criminals shall be speechless, though at present they
want not bold and specious pleas, which they vent with all
assurance and confidence; and yet it is certain that the
mock-trials of prisoners in the jail among themselves and the real
trial at the bar before the proper judge soon appear to be very
different things.</p>
<pclass="indent"id="Ju.ii-p25">I cannot pass <scripRefid="Ju.ii-p25.1"osisRef="Bible:Jude.1.15"parsed="|Jude|1|15|0|0"passage="Jude 1:15"><i>v.</i> 15</scripRef> without taking notice how
often, and how emphatically, the word <i>ungodly</i> is repeated in
it, no fewer than four times: ungodly men, ungodly sinners, ungodly
deeds, and, as to the manner, ungodly committed. Godly or ungodly
signifies little with men now-a-days, unless it be to scoff at and
deride even the very expressions; but it is not so in the language
of the Holy Ghost. Note, Omissions, as well as commissions, must be
accounted for in the day of judgment. Note, further, Hard speeches
of one another, especially if ill-grounded, will most certainly
come into account at <i>the judgment of the great day.</i> Let us
all take care in time. "If thou," says one of our good old
puritans, "smite (a miscalled heretic, or) a schismatic, and God
find a real saint bleeding, look thou to it, how thou wilt answer
it." It may be too late to say before the angel that it was an
error, <scripRefid="Ju.ii-p25.2"osisRef="Bible:Eccl.5.6"parsed="|Eccl|5|6|0|0"passage="Ec 5:6">Eccl. v. 6</scripRef>. I only
here allude to that expression of the divinely inspired writer.</p>
<pclass="passage"id="Ju.ii-p26">15 To execute judgment upon all, and to convince
all that are ungodly among them of all their ungodly deeds which
they have ungodly committed, and of all their hard <i>speeches</i>
which ungodly sinners have spoken against him. 16 These are
murmurers, complainers, walking after their own lusts; and their
mouth speaketh great swelling <i>words,</i> having men's persons in
admiration because of advantage. 17 But, beloved, remember
ye the words which were spoken before of the apostles of our Lord
Jesus Christ; 18 How that they told you there should be
mockers in the last time, who should walk after their own ungodly
lusts. 19 These be they who separate themselves, sensual,
having not the Spirit. 20 But ye, beloved, building up
yourselves on your most holy faith, praying in the Holy Ghost,
21 Keep yourselves in the love of God, looking for the mercy
of our Lord Jesus Christ unto eternal life. 22 And of some
have compassion, making a difference: 23 And others save
with fear, pulling <i>them</i> out of the fire; hating even the
garment spotted by the flesh. 24 Now unto him that is able
to keep you from falling, and to present <i>you</i> faultless
before the presence of his glory with exceeding joy, 25 To
the only wise God our Saviour, <i>be</i> glory and majesty,
dominion and power, both now and ever. Amen.</p>
<pclass="indent"id="Ju.ii-p27">Here, I. The apostle enlarges further on
the character of these evil men and seducers: they <i>are
murmurers, complainers,</i>&c., <scripRefid="Ju.ii-p27.1"osisRef="Bible:Jude.1.16"parsed="|Jude|1|16|0|0"passage="Jude 1:16"><i>v.</i> 16</scripRef>. Observe, A murmuring
complaining temper, indulged and expressed, lays men under a very
bad character; such are very weak at least, and for the most part
very wicked. They murmur against God and his providence, against
men and their conduct; they are angry at every thing that happens,
and never pleased with their own state and condition in the world,
as not thinking it good enough for them. Such <i>walk after their
own lusts;</i> their will, their appetite, their fancy, are their
only rule and law. Note, Those who please their sinful appetites
are most prone to yield to their ungovernable passions.</p>
<pclass="indent"id="Ju.ii-p28">II. He proceeds to caution and exhort those
to whom he is writing, <scripRefid="Ju.ii-p28.1"osisRef="Bible:Jude.1.17-Jude.1.23"parsed="|Jude|1|17|1|23"passage="Jude 1:17-23"><i>v.</i>
17-23</scripRef>. Here,</p>
<pclass="indent"id="Ju.ii-p29">1. He calls them to remember how they have
been forewarned: <i>But, beloved, remember,</i>&c., <scripRefid="Ju.ii-p29.1"osisRef="Bible:Jude.1.17"parsed="|Jude|1|17|0|0"passage="Jude 1:17"><i>v.</i> 17</scripRef>. "<i>Remember,</i> take
heed that you think it not strange (so as to stumble and be
offended, and have your faith staggered by it) that such people as
the seducers before described and warned against should arise (and
that early) in the Christian church, seeing all this was foretold
by <i>the apostles of our Lord Jesus Christ,</i> and consequently
the accomplishment of it in the event is a confirmation of your
faith, instead of being in the least an occasion of shaking and
unsettling you therein." Note, (1.) Those who would persuade must
make it evident that they sincerely love those whom they would
persuade. Bitter words and hard usage never did nor ever will
convince, much less persuade any body. (2.) The words which
inspired persons have spoken (or written), duly remembered and
reflected on, are the best preservative against dangerous errors;
this will always be so, till men have learnt to speak better than
God himself. (3.) We ought not to be offended if errors and
persecutions arise and prevail in the Christian church; this was
foretold, and therefore we should not think worse of Christ's
person, doctrine, or cross, when we see it fulfilled. See <scripRefid="Ju.ii-p29.2"passage="1Ti 4:1,2Ti 3:1,2Pe 3:3">1 Tim. iv. 1, and 2 Tim. iii. 1,
and 2 Pet. iii. 3</scripRef>. We must not think it strange, but
comfort ourselves with this, that in the midst of all this
confusion Christ will maintain his church, and make good his
promise, that <i>the gates of hell shall not prevail against
it,</i><scripRefid="Ju.ii-p29.3"osisRef="Bible:Matt.16.18"parsed="|Matt|16|18|0|0"passage="Mt 16:18">Matt. xvi. 18</scripRef>. (4.)
The more religion is ridiculed and persecuted the faster hold we
should take and keep of it; being forewarned, we should show that
we are fore-armed; under such trials we should stand firm, and
<i>not be soon shaken in mind,</i><scripRefid="Ju.ii-p29.4"osisRef="Bible:2Thess.2.2"parsed="|2Thess|2|2|0|0"passage="2Th 2:2">2
Thess. ii. 2</scripRef>.</p>
<pclass="indent"id="Ju.ii-p30">2. He guards them against seducers by a
further description of their odious character: <i>These are those
who separate,</i>&c., <scripRefid="Ju.ii-p30.1"osisRef="Bible:Jude.1.19"parsed="|Jude|1|19|0|0"passage="Jude 1:19"><i>v.</i>
19</scripRef>. Observe, (1.) Sensualists are the worst separatists.
They separate themselves from God, and Christ, and his church, to
the devil, the world, and the flesh, by their ungodly courses and
vicious practices; and this is a great deal worse than separation
from any particular branch of the visible church on account of
opinions or modes and circumstances of external government or
worship, though many can patiently bear with the former, while they
are plentifully and almost perpetually railing at the latter, as if
no sin were damnable but what they are pleased to call
<i>schism.</i> (2.) Sensual men have not the Spirit, that is, of
God and Christ, the Spirit of holiness, which whoever <i>has not,
is none of Christ's,</i> does not belong to him, <scripRefid="Ju.ii-p30.2"osisRef="Bible:Rom.8.9"parsed="|Rom|8|9|0|0"passage="Ro 8:9">Rom. viii. 9</scripRef>. (3.) The worse others are the
better should we endeavour and approve ourselves to be; the more
busy Satan and his instruments are to pervert others, in judgment
or practice, the more tenacious should we be of sound doctrine and
a good conversation, <i>holding fast the faithful word, as we have
been</i> (divinely) <i>taught, holding the mystery of the faith in
a pure conscience,</i><scripRefid="Ju.ii-p30.3"osisRef="Bible:Titus.1.9 Bible:1Tim.3.9"parsed="|Titus|1|9|0|0;|1Tim|3|9|0|0"passage="Tit 1:9,1Ti 3:9">Tit. i.
9; 1 Tim. iii. 9</scripRef>.</p>
<pclass="indent"id="Ju.ii-p31">3. He exhorts them to persevering constancy
in truth and holiness.</p>
<pclass="indent"id="Ju.ii-p32">(1.) <i>Building up yourselves in your most
20</scripRef>. Observe, The way to hold fast our profession is to
hold on in it. Having laid our foundation well in a sound faith,
and a sincere upright heart, we must build upon it, make further
progress continually; and we should take care with what materials
we carry on our building, namely, <i>gold, silver, precious
stones,</i> not <i>wood, hay, stubble,</i><scripRefid="Ju.ii-p32.2"osisRef="Bible:1Cor.3.12"parsed="|1Cor|3|12|0|0"passage="1Co 3:12">1 Cor. iii. 12</scripRef>. Right principles and a
regular conversation will stand the test even of the fiery trial;
but, whatever we mix of baser alloy, though we be in the main
sincere, we shall suffer loss by it, and though our persons be
saved all that part of our work shall be consumed; and, if we
ourselves escape, it will be with great danger and difficulty, as
from a house on fire on every side.</p>
<pclass="indent"id="Ju.ii-p33">(2.) <i>Praying in the Holy Ghost.</i>
Observe, [1.] Prayer is the nurse of faith; the way to <i>build up
ourselves in our most holy faith</i> is to <i>continue instant in
prayer,</i><scripRefid="Ju.ii-p33.1"osisRef="Bible:Rom.12.12"parsed="|Rom|12|12|0|0"passage="Ro 12:12">Rom. xii. 12</scripRef>.
[2.] Our prayers are then most likely to prevail when we <i>pray in
the Holy Ghost,</i> that is, under his guidance and influence,
according to the rule of his word, with faith, fervency, and
constant persevering importunity; this is praying in the Holy
Ghost, whether it be done by or without a set prescribed form.</p>
<pclass="indent"id="Ju.ii-p34">(3.) <i>Keep yourselves in the love of
[1.] "Keep up the grace of love to God in its lively vigorous
actings and exercises in your souls." [2.] "Take heed of throwing
yourselves out of the love of God to you, or its delightful,
cheering, strengthening manifestations; keep yourselves in the way
of God, if you would continue in his love."</p>
<pclass="indent"id="Ju.ii-p35">(4.) <i>Looking for the mercy,</i>&c.
[1.] Eternal life is to be looked for only through <i>mercy;</i>
mercy is our only plea, not merit; or if merit, not our own, but
another's, who has merited for us what otherwise we could have laid
no claim to, nor have entertained any well-grounded hope of. [2.]
It is said, not only through the mercy of God as our Creator, but
through the mercy <i>of our Lord Jesus Christ</i> as Redeemer; all
who come to heaven must come thither through our Lord Jesus Christ;
for <i>there is no other name under heaven given among men by which
we must be saved,</i> but that of the Lord Jesus only, <scripRefid="Ju.ii-p35.1"osisRef="Bible:Acts.4.12 Bible:Jude.1.10"parsed="|Acts|4|12|0|0;|Jude|1|10|0|0"passage="Ac 4:12,Jude 1:10">Acts iv. 12 compared with <i>v.</i>
10</scripRef>. [3.] A believing expectation of eternal life will
arm us against the snares of sin (<scripRefid="Ju.ii-p35.2"osisRef="Bible:2Pet.3.14"parsed="|2Pet|3|14|0|0"passage="2Pe 3:14">2
Pet. iii. 14</scripRef>); a lively faith of the blessed hope will
help us to mortify our cursed lusts.</p>
<pclass="indent"id="Ju.ii-p36">4. He directs them how to behave towards
erring brethren: <i>And of some have compassion,</i>&c.,
Observe, (1.) We ought to do all we can to rescue others out of the
snares of the devil, that they may be saved from (or recovered,
when entangled therein, out of) dangerous errors, or pernicious
practices. We are not only (under God) our own keepers, but every
man ought to be, as much as in him lies, his <i>brother's
keeper;</i> none but a wicked Cain will contradict this, <scripRefid="Ju.ii-p36.2"osisRef="Bible:Gen.4.9"parsed="|Gen|4|9|0|0"passage="Ge 4:9">Gen. iv. 9</scripRef>. We must watch over one
another, must faithfully, yet prudently, reprove each other, and
set a good example to all about us. (2.) This must be done with
<i>compassion, making a difference.</i> How is that? We must
distinguish between the weak and the wilful. [1.] <i>Of some</i> we
must <i>have compassion,</i> treat them with all tenderness,
<i>restore them in the spirit of meekness,</i> not be needlessly
harsh and severe in our censures of them and their actions, nor
proud and haughty in our conduct towards them; not implacable, nor
averse to reconciliation with them, or admitting them to the
friendship they formerly had with us, when they give evident or
even strongly hopeful tokens of a sincere repentance: if God has
forgiven them, why should not we? We infinitely more need his
forgiveness than they do, or can do, ours, though perhaps neither
they nor we are justly or sufficiently sensible of this. [2.]
<i>Others save with fear,</i> urging upon them <i>the terrors of
the Lord;</i> "Endeavour to frighten them out of their sins; preach
hell and damnation to them." But what if prudence and caution in
administering even the most just and severe reproofs be what are
primarily and chiefly here intimated—(I do but offer it for
consideration); as if he had said, "Fear lest you frustrate your
own good intentions and honest designs by rash and imprudent
management, that you do not harden, instead of reclaiming, even
where greater degrees of severity are requisite than in the
immediately foregoing instance." We are often apt to over-do, when
we are sure we mean honestly, and think we are right in the main;
yet the very worst are not needlessly, nor rashly, nor to
extremity, to be provoked, lest they be thereby further hardened
through our default.—"<i>Hating even the garment spotted with the
flesh,</i> that is, keeping yourselves at the utmost distance from
what is or appears evil, and designing and endeavouring that others
may do so too. Avoid all that leads to sin or that looks like sin,"
<scripRefid="Ju.ii-p36.3"osisRef="Bible:1Thess.5.22"parsed="|1Thess|5|22|0|0"passage="1Th 5:22">1 Thess. v. 22</scripRef>.</p>
<pclass="indent"id="Ju.ii-p37">III. The apostle concludes this epistle
with a solemn ascription of glory to the great God, <scripRefid="Ju.ii-p37.1"osisRef="Bible:Jude.1.24-Jude.1.25"parsed="|Jude|1|24|1|25"passage="Jude 1:24,25"><i>v.</i> 24, 25</scripRef>. Note, 1.
Whatever is the subject or argument we have been treating of,
ascribing glory to God is fittest for us to conclude with. 2. God
is able, and he is as willing as able, <i>to keep us from falling,
and to present us faultless before the presence of his glory;</i>
not as those who never have been faulty (for what has once been
done can never be rendered undone, even by Omnipotence itself, for
that implies a contradiction), but as those whose faults shall not
be imputed, to their ruin, which, but for God's mercy and a
Saviour's merits, they might most justly have been.—<i>Before the
presence of his glory.</i> Observe, (1.) The glory of the Lord will
shortly be present. We now look upon it as distant, and too many
look upon it as uncertain, but it will come, and it will be
manifest and apparent. <i>Every eye shall see him,</i><scripRefid="Ju.ii-p37.2"osisRef="Bible:Rev.1.7"parsed="|Rev|1|7|0|0"passage="Re 1:7">Rev. i. 7</scripRef>. This is now the object of
our faith, but hereafter (and surely it cannot <i>now</i> be long)
it will be the object of our sense; whom we now believe in, him we
shall shortly see, to our unspeakable joy and comfort or
inexpressible terror and consternation. See <scripRefid="Ju.ii-p37.3"osisRef="Bible:1Pet.1.8"parsed="|1Pet|1|8|0|0"passage="1Pe 1:8">1 Pet. i. 8</scripRef>. (2.) All real sincere believers
shall be presented, and the Lord Redeemer's appearance and coming,
by him their glorious head, to the Father, in order to his
approbation, acceptance, and reward. They were given to him of the
Father, and <i>of all that were so given to him he has lost
none,</i> nor will lose any one, not an individual, a single soul,
but will present them all perfectly holy and happy, when he shall
surrender his mediatorial kingdom to <i>his God and our God, his
Father and our Father,</i><scripRefid="Ju.ii-p37.4"osisRef="Bible:John.6.39 Bible:John.17.12 Bible:1Cor.15.24"parsed="|John|6|39|0|0;|John|17|12|0|0;|1Cor|15|24|0|0"passage="Joh 6:39,17:12,1Co 15:24">John vi. 39, with <i>ch.</i> xvii. 12, 1
Cor. xv. 24</scripRef>. (3.) When believers shall be presented
faultless it will be with exceeding joy. Alas! now our faults fill
us with fears, doubts, and sorrows. But <i>be of good cheer;</i> if
we be sincere, we shall be, our dear Redeemer has undertaken for
it, we shall be <i>presented faultless;</i> where there is no sin
there will be no sorrow; where there is the perfection of holiness,
there will be the perfection of joy. Surely, the God who can and
will do this is worthy to have <i>glory, majesty, dominion, and
power,</i> ascribed to him, <i>both now and for ever!</i> And to
this we may well, with the apostle, affix our hearty
