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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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<h3><a href="http://www.biblesnet.com" target="_blank">Back to Biblesnet.com Home Page</a>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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[<A HREF="MHC65001.HTM">Previous</A>]
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>J U D E.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. I.</FONT>
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<P>
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We have here,
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I. An account of the penman of this epistle, a character of the church,
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the blessings and privileges of that happy society,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:1,2">ver. 1, 2</A>.
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II. The occasion of writing this epistle,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:3">ver. 3</A>.
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III. A character of evil and perverse men, who had already sprung up in
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that infant state of the church, and would be succeeded by others of
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the like evil spirit and temper in after-times,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:4">ver. 4</A>.
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IV. A caution against hearkening to and following after such, from the
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severity of God towards the unbelieving murmuring Israelites at their
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coming out of Egypt, the angels that fell, the sin and punishment of
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Sodom and Gomorrah,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:5-7">ver. 5-7</A>.
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V. To these the apostle likens the seducers against whom he was warning
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them, and describes them at large,
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:8-10">ver. 8 to 13</A>,
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inclusive).
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VI. Then (as specially suitable to his argument) he cites an ancient
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prophecy of Enoch foretelling and describing the future judgment,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:14,15">ver. 14, 15</A>.
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VII. He enlarges on the seducers' character, and guards against the
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offence which honest minds might be apt to take at the so early
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permission of such things, by showing that it was foretold long before
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that so it must be,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:16-19">ver. 16-19</A>.
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VIII. Exhorts them to perseverance in the faith, fervency in prayer,
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watchfulness against falling from the love of God, and a lively hope of
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eternal life,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:20,21">ver. 20, 21</A>.
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IX. Directs them how to act towards the erroneous and scandalous,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:22,23">ver. 22, 23</A>.
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And,
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X. Closes with an admirable doxology in the
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:24,25">last two verses.</P>
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</FONT>
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<A NAME="Jude1_1"> </A>
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<A NAME="Jude1_2"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Apostolic Benediction.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Jude, the servant of Jesus Christ, and brother of James, to
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them that are sanctified by God the Father, and preserved in
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Jesus Christ, <I>and</I> called:
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2 Mercy unto you, and peace, and love, be multiplied.
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</FONT></P>
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<P>
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Here we have the preface or introduction, in which,</P>
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<P>
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I. We have an account of the penman of this epistle, <I>Jude,</I> or
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<I>Judas,</I> or Judah. He was name-sake to one of his ancestors, the
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patriarch--son of Jacob, the most eminent though not the first-born of
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his sons, out of whose loins (lineally, in a most direct succession)
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the Messiah came. This was a name of worth, eminency, and honour; yet
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1. He had a wicked name-sake. There was one Judas (one of the twelve,
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surnamed <I>Iscariot,</I> from the place of his birth) who was a vile
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traitor, the betrayer of his and our Lord. The same names may be common
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to the best and worst persons. It may be instructive to be called after
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the names of eminently good men, but there can be no inference drawn
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thence as to what we shall prove, though we may even thence conclude
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what sort of persons our good parents or progenitors desired and hoped
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we should be. But,
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2. Our Judas was quite another man. He was an apostle, so was Iscariot;
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but he was a sincere disciple and follower of Christ, so was not the
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other. He was a faithful servant of Jesus Christ, the other was his
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betrayer and murderer; therefore here the one is very carefully
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distinguished from the other. Dr. Manton's note upon this is, that God
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takes great care of the good name of his sincere and useful servants.
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Why then should we be prodigal of our own or one another's reputation
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and usefulness? Our apostle here calls himself a servant of Jesus
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Christ, esteeming that a most honourable title. It is more honourable
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to be a sincere and useful servant of Christ than to be an earthly
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king, how potent and prosperous soever. He might have claimed kindred
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to Christ according to the flesh, but he waives this, and rather
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glories in being his servant. Observe,
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(1.) It is really a greater honour to be a faithful servant of Jesus
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Christ than to be akin to him according to the flesh. Many of Christ's
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natural kindred, as well as of his progenitors, perished; not from want
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of natural affection in him as man, but from infidelity and obstinacy
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in themselves, which should make the descendants and near relatives of
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persons most eminent for sincere and exemplary piety <I>jealous over
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themselves with a godly jealousy.</I> A son of Noah may be saved in the
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ark from a flood of temporal destruction, and yet be overwhelmed at
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last in a deluge of divine wrath, and suffer <I>the vengeance of
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eternal fire.</I> Christ himself tells us <I>that he that heareth his
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word and doeth it</I> (that is, he only) <I>is as his brother, and
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sister, and mother,</I> that is, more honourably and advantageously
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related to him than the nearest and dearest of his natural relatives,
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considered merely as such. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+12:48-50">Matt. xii. 48-50</A>.
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(2.) In that the apostle Jude styles himself a servant, though an
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apostle, a dignified officer in Christ's kingdom, it is a great honour
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to the meanest sincere minister (and it holds proportionably as to
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every upright Christian) that he is <I>the servant of Christ Jesus.</I>
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The apostles were servants before they were apostles, and they were but
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servants still. Away then with all pretensions in the ministers of
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Christ to lordly dominion either over one another or over the flocks
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committed to their charge. Let us ever have that of our dear Redeemer
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in actual view, <I>It shall not be so among you,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+20:25,26">Matt. xx. 25, 26</A>.
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--<I>And brother of James,</I> to wit, of him whom the ancients style
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<I>the first bishop of Jerusalem,</I> of whose character and martyrdom
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Josephus makes mention, ascribing the horrible destruction of that city
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and nation to this wicked cruelty, as one of its principal causes. Of
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this James our Jude was brother, whether in the strictest or a larger
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(though very usual) acceptation I determine not. He however reckons it
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an honour to him that he was the brother of such a one. We ought to
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honour those who are above us in age, gifts, graces, station; not to
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envy them, yet neither to flatter them, nor be led merely by their
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example, when we have reason to think they act wrong. Thus the apostle
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Paul withstood his fellow-apostle Peter to the face, notwithstanding
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the high esteem he had for him and the affectionate love he bore to
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him, when he saw that he was to be blamed, that is, really blameworthy,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+2:11">Gal. ii. 11</A>,
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and following verses.</P>
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<P>
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II. We are here informed to whom this epistle is directed; namely, to
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all those <I>who are sanctified by God the Father, and preserved in
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Jesus Christ, and called.</I> I begin with the last--<I>called,</I> that
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is, called <I>Christians,</I> in the judgment of charity, further than
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which we cannot, nor in justice ought to go, in the judgments or
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opinions we form or receive of one another; for what appears not is
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not, nor ought to come into account in all our dealings with and
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censures of one another, whatever abatements the divine goodness may
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see fit to make for an honest though misguided zeal. The church
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pretends not (I am sure it ought not) to judge of <I>secret or hidden
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things</I> (things drawn into the light before time), lest our rash and
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preposterous zeal do more harm than good, or I am afraid ever will do.
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<I>The tares and wheat</I> (if Christ may be Judge) <I>must grow
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together till the harvest</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+13:28-30">Matt. xiii. 28-30</A>);
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and then he himself will, by proper instruments, take timely care to
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separate them. We ought to think the best we can of every man till the
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contrary appear; not being forward to receive or propagate, much less
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invent, disadvantageous characters of our brethren. This is the least
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we can make of the apostle's large and excellent description of charity
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:1-13">1 Cor. xiii.</A>),
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and this we ought to make conscience of acting up to, which till we do,
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the Christian churches will be (as, alas! they are at this day) filled
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with <I>envying and strife, confusion and every evil work,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+3:16">Jam. iii. 16</A>.
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Or, the apostle may speak of their being <I>called to be
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Christians,</I> by the preaching of the word, which they gladly
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received, and professed cordially to believe, and so were received into
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the society and fellowship of the church--Christ the head, and
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believers the members; real believers really, professed believers
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visibly. Note, Christians are the called, called out of the world, the
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evil spirit and temper of it,--above the world, to higher and better
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things, heaven, things unseen and eternal,--called from sin to Christ,
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from vanity to seriousness, from uncleanness to holiness; and this in
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pursuance of divine purpose and grace; <I>for whom he did predestinate
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those he also called,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:30">Rom. viii. 30</A>.
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Now those who are thus called, are,
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1. Sanctified: <I>Sanctified by God the Father.</I> Sanctification is
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usually spoken of in scripture as the work of the Holy Spirit, yet here
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it is ascribed to God the Father, because the Spirit works it as the
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Spirit of the Father and the Son. Note, All who are effectually called
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are sanctified, <I>made partakers of a divine nature</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+1:4">2 Pet. i. 4</A>);
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<I>for without holiness no man shall see the Lord,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+12:14">Heb. xii. 14</A>.
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Observe, Our sanctification is not our own work. If any are
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sanctified, they are so by God the Father, not excluding Son or Spirit,
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for they are one, one God. Our corruption and pollution are of
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ourselves; but our sanctification and renovation are of God and his
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grace; and therefore if we perish in our iniquity we must bear the
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blame, but if we be sanctified and glorified all the honour and glory
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must be ascribed to God, and to him alone. I own it is hard to give a
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clear and distinct account of this, but we must not deny nor disregard
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necessary truth because we cannot fully reconcile the several parts of
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it to each other; for, on that supposition, we might deny that any one
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of us could stir an inch from the place we are at present in, though we
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see the contrary every day and hour.
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2. The called and sanctified are <I>preserved in Christ Jesus.</I> As
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it is God who begins the work of grace in the souls of men, so it is he
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who carries it on, and perfects it. Where he begins he will perfect;
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though we are fickle, he is constant. <I>He will not forsake the work
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of his own hands,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+138:8">Ps. cxxxviii. 8</A>.
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Let us not therefore trust in ourselves, nor in our stock of grace
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already received, but in him, and in him alone, still endeavouring, by
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all proper and appointed means, to keep ourselves, as ever we would
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hope he should keep us. Note,
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(1.) Believers are <I>preserved</I> from the gates of hell, and to the
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glory of heaven.
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(2.) All who are preserved are preserved in Jesus Christ, in him as
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their <I>citadel and stronghold,</I> no longer than they abide in him,
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and solely by virtue of their union with him.</P>
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<P>
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III. We have the apostolical benediction: <I>Mercy to you,</I> &c. From
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the mercy, peace, and love of God all our comfort flows, all our real
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enjoyment in this life, all our hope of a better.
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1. The <I>mercy</I> of God is the spring and fountain of all the good
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we have or hope for; mercy not only to the miserable, but to the
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guilty.
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2. Next to mercy is <I>peace,</I> which we have from the sense of
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having obtained mercy. We can have no true and lasting peace but what
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flows from our reconciliation with God by Jesus Christ.
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3. As from mercy springs peace, so from peace springs <I>love,</I> his
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love to us, our love to him, and our brotherly love (forgotten,
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wretchedly neglected, grace!) to one another. These the apostle prays
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may be multiplied, that Christians may not be content with scraps and
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narrow scantlings of them; but that souls and societies may be full of
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them. Note, God is ready to supply us with all grace, and a fulness in
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each grace. If we are straitened, we are not straitened in him, but in
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ourselves.</P>
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<A NAME="Jude1_3"> </A>
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<A NAME="Jude1_4"> </A>
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<A NAME="Jude1_5"> </A>
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<A NAME="Jude1_6"> </A>
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<A NAME="Jude1_7"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Common Salvation; Monuments of Judgment.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>3 Beloved, when I gave all diligence to write unto you of the
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common salvation, it was needful for me to write unto you, and
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exhort <I>you</I> that ye should earnestly contend for the faith which
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was once delivered unto the saints.
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4 For there are certain men crept in unawares, who were before
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of old ordained to this condemnation, ungodly men, turning the
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grace of our God into lasciviousness, and denying the only Lord
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God, and our Lord Jesus Christ.
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5 I will therefore put you in remembrance, though ye once knew
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this, how that the Lord, having saved the people out of the land
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of Egypt, afterward destroyed them that believed not.
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6 And the angels which kept not their first estate, but left
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their own habitation, he hath reserved in everlasting chains
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under darkness unto the judgment of the great day.
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7 Even as Sodom and Gomorrha, and the cities about them in like
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manner, giving themselves over to fornication, and going after
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strange flesh, are set forth for an example, suffering the
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vengeance of eternal fire.
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</FONT></P>
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<P>
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We have here, I. The design of the apostle in writing this epistle to
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the lately converted Jews and Gentiles; namely, to establish them in
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the Christian faith, and a practice and conversation truly consonant
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and conformable thereunto, and in an open and bold profession thereof,
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especially in times of notorious opposition, whether by artful
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seduction or violent and inhuman persecution. But then we must see to
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it very carefully that it be really the Christian faith that we
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believe, profess, propagate, and contend for; not the discriminating
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badges of this or the other party, not any thing of later date than the
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inspired writings of the holy evangelists and apostles. Here observe,
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1. The gospel salvation is a common salvation, that is, in a most
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sincere offer and tender of it to all mankind to whom the notice of it
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reaches: for so the commission runs
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+16:15,16">Mark xvi. 15, 16</A>),
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<I>Go you into all the world, and preach the gospel to every
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creature,</I> &c. Surely God means as he speaks; he does not delude us
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with vain words, whatever men do; and therefore none are excluded from
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the benefit of these gracious offers and invitations, but those who
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obstinately, impenitently, finally exclude themselves. <I>Whoever will
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may come and drink of the water of life freely,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+22:17">Rev. xxii. 17</A>.
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The application of it is made to all believers, and only to such; it is
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made to the weak as well as to the strong. Let none discourage
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themselves on the account of hidden decrees which they can know little
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of, and with which they have nothing to do. God's decrees are dark, his
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|
covenants are plain. "All good Christians meet in Christ the common
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head, are actuated by one and the same Spirit, are guided by one rule,
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meet here at one throne of grace, and hope shortly to meet in one
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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
|
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vastly to exceed all our present hopes and expectations.
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2. This common salvation is the subject-matter of the faith of all the
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saints. The doctrine of it is what they all most heartily consent to;
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they esteem it as a <I>faithful saying, and worthy of all
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acceptation,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+1:15">1 Tim. i. 15</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Sa+24:24">2 Sam. xxiv. 24</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+2:5">2 Tim. ii. 5</A>.
|
|
|
|
<I>The wrath of man worketh not the righteousness of God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:20">Jam. i. 20</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:14">Eph. iv. 14</A>.
|
|
|
|
The apostle Paul tells us he preached the gospel (mind it was the
|
|
gospel) <I>with much contention</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+2:2">1 Thess. ii. 2</A>),
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:5-7"><I>v.</I> 5-7</A>.
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
Now what are these things which we Christians need to be put in
|
|
remembrance of?</P>
|
|
|
|
<P>
|
|
|
|
1. The destruction of the unbelieving Israelites in the wilderness,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:5"><I>v.</I> 5</A>.
|
|
|
|
Paul puts the Corinthians in mind of this,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+10:1-33>1 Cor. x</A>.
|
|
|
|
The
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+10:1-10">first ten verses</A>
|
|
|
|
of that chapter (as the scripture is always the best commentary upon
|
|
itself) are the best explication of the
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:5">
|
|
fifth verse</A>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:20">Rom. xi. 20</A>.
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+4:1">Heb. iv. 1</A>.
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
2. We are here put in remembrance of the fall of the angels,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:6"><I>v.</I> 6</A>.
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
3. The apostle here calls to our remembrance the destruction of Sodom
|
|
and Gomorrah,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:7"><I>v.</I> 7</A>.
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:11">1 Pet. ii. 11</A>.
|
|
|
|
"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>"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+4:4">Ps. iv. 4</A>.</P>
|
|
|
|
<A NAME="Jude1_8"> </A>
|
|
<A NAME="Jude1_9"> </A>
|
|
<A NAME="Jude1_10"> </A>
|
|
<A NAME="Jude1_11"> </A>
|
|
<A NAME="Jude1_12"> </A>
|
|
<A NAME="Jude1_13"> </A>
|
|
<A NAME="Jude1_14"> </A>
|
|
<A NAME="Jude1_15"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Contumacious Professors.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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,
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
I. The character of these deceivers is described.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:11">1 Pet. ii. 11</A>;
|
|
|
|
and in
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+7:1">2 Cor. vii. 1</A>
|
|
|
|
we read of <I>filthiness of flesh and spirit,</I> each of which,
|
|
though of different kinds, defiles the whole man.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:1">Rom. xiii. 1</A>.
|
|
|
|
God requires us to <I>speak evil of no man</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:2">Tit. iii. 2</A>.</A>);
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+105:15">Ps. cv. 15</A>.
|
|
|
|
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 against,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+28:22">Acts xxviii. 22</A>.</P>
|
|
|
|
<P>
|
|
|
|
On this occasion the apostle brings in <I>Michael the archangel,</I>
|
|
&c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:9"><I>v.</I> 9</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+20:7-14">Num. xx. 7-14</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:10">Matt. iv. 10</A>),
|
|
|
|
<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>
|
|
|
|
<P>
|
|
|
|
3. <I>They speak evil of the things which they know not,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:10"><I>v.</I> 10</A>.
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
4. In
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:11"><I>v.</I> 11</A>
|
|
|
|
the apostle represents them as followers <I>of Cain,</I> and in
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:12,13"><I>v.</I> 12, 13</A>,
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+23:2">Prov. xxiii. 2</A>.
|
|
|
|
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 me</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+25:21">Ps. xxv. 21</A>),
|
|
|
|
and, 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>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+2:3">2 Pet. ii. 3</A>.
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
Of the prophecy of Enoch,
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:14,15"><I>v.</I> 14, 15</A>)
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
I cannot pass
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:15"><I>v.</I> 15</A>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+5:6">Eccl. v. 6</A>.
|
|
|
|
I only here allude to that expression of the divinely inspired
|
|
writer.</P>
|
|
|
|
<A NAME="Jude1_16"> </A>
|
|
<A NAME="Jude1_17"> </A>
|
|
<A NAME="Jude1_18"> </A>
|
|
<A NAME="Jude1_19"> </A>
|
|
<A NAME="Jude1_20"> </A>
|
|
<A NAME="Jude1_21"> </A>
|
|
<A NAME="Jude1_22"> </A>
|
|
<A NAME="Jude1_23"> </A>
|
|
<A NAME="Jude1_24"> </A>
|
|
<A NAME="Jude1_25"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Exhortation to the Faithful; Conclusion.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here, I. The apostle enlarges further on the character of these evil
|
|
men and seducers: they <I>are murmurers, complainers,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:16"><I>v.</I> 16</A>.
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
II. He proceeds to caution and exhort those to whom he is writing,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:17-23"><I>v.</I> 17-23</A>.
|
|
|
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Here,</P>
|
|
|
|
<P>
|
|
|
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1. He calls them to remember how they have been forewarned: <I>But,
|
|
beloved, remember,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:17"><I>v.</I> 17</A>.
|
|
|
|
"<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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+4:1,2Ti+3:1,2Pe+3:3">1 Tim. iv. 1,
|
|
and 2 Tim. iii. 1, and 2 Pet. iii. 3</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+16:18">Matt. xvi. 18</A>.
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Th+2:2">2 Thess. ii. 2</A>.</P>
|
|
|
|
<P>
|
|
|
|
2. He guards them against seducers by a further description of their
|
|
odious character: <I>These are those who separate,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:19"><I>v.</I> 19</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:9">Rom. viii. 9</A>.
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:9,1Ti+3:9">Tit. i. 9; 1 Tim. iii. 9</A>.</P>
|
|
|
|
<P>
|
|
|
|
3. He exhorts them to persevering constancy in truth and holiness.</P>
|
|
|
|
<P>
|
|
|
|
(1.) <I>Building up yourselves in your most holy faith,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:20"><I>v.</I> 20</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+3:12">1 Cor. iii. 12</A>.
|
|
|
|
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>
|
|
|
|
<P>
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:12">Rom. xii. 12</A>.
|
|
|
|
[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>
|
|
|
|
<P>
|
|
|
|
(3.) <I>Keep yourselves in the love of God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:21"><I>v.</I> 21</A>.
|
|
|
|
[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>
|
|
|
|
<P>
|
|
|
|
(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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+4:12,Jude+1:10">Acts iv. 12
|
|
compared with <I>v.</I> 10</A>.
|
|
|
|
[3.] A believing expectation of eternal life will arm us against the
|
|
snares of sin
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+3:14">2 Pet. iii. 14</A>);
|
|
|
|
a lively faith of the blessed hope will help us to mortify our cursed
|
|
lusts.</P>
|
|
|
|
<P>
|
|
|
|
4. He directs them how to behave towards erring brethren: <I>And of
|
|
some have compassion,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:22,23">
|
|
<I>v.</I> 22, 23</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+4:9">Gen. iv. 9</A>.
|
|
|
|
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,"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+5:22">1 Thess. v. 22</A>.</P>
|
|
|
|
<P>
|
|
|
|
III. The apostle concludes this epistle with a solemn ascription of
|
|
glory to the great God,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:24,25">
|
|
<I>v.</I> 24, 25</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+1:7">Rev. i. 7</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:8">1 Pet. i. 8</A>.
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+6:39,17:12,1Co+15:24">John vi. 39,
|
|
with <I>ch.</I> xvii. 12, 1 Cor. xv. 24</A>.
|
|
|
|
(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 <I>Amen.</I></P>
|
|
|
|
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