Exposition of Jude, Verse 15
Vers. 15. To giuegive iudgement against all men, and to rebuke all the vngodly among them, of all their wicked deedes, which they hauehave vngodlily committed: and of all their cruell speakings, which wicked sinners hauehave spoken against him.
THe second point in the testimonie, is the iudgement of the Lorde, which together with the cause is in this verse described. Concerning the iudgement wee must knowe, that it is either generall or speciall: both of them here mentioned: the former in these wordes: To giuegive iudgement against all men; the latter in these words following: And to rebuke all the vngodly among them.]. In the generall iudgement it may be asked how Christ can bee said to giuegive iudgement against all men; seeing the Saints shall come with him, and hee will passe no sentence against them? Ans. The meaning is, he will giuegive iudgement vponupon all men: for the godly shall receiue and heare a sentence, but of absolution: and amongst all men he will rebuke the vngodly: all persons shall come vntounto iudgement without exception, of what age, sexe, or state soeuer they be. This vniuersall iudgement teacheth vsus, first, to redresse before this day come whatsoeuer within vsus would when it commeth confound vsus, for eueryevery man must appeare in his owne person: no Procter shall be allowed to speake or solicite for any man; the secrets of all hearts must bee disclosed, and eueryevery man shall receiue accordingly to that he hath done. It standeth men therefore in hand to reforme things amisse before hand, for they shall appeare nakedly euen as they are.We must be cōdemned by our selues, or by the Lord. Quest. How shall this bee done? Ans. 1. Cor. 11.21. Iudge thy selfe before hand, and thou shalt not bee iudged of the Lord; arraigne, examine, cast and condemne thy selfe, sue for pardon as for life and death, and thou shalt escape that fearefull iudgement: For hee that confesseth his sinnes and forsaketh them, shall finde merciemercy, Prou. 28.13. Thus doe and merciemercy belongeth vntounto thee. VponUpon the same ground Paul raiseth the same dutie, admonishing all men eueryevery where to repent, because he hath appointed a day in which hee will iudge the worlde in righteousnes, Act. 17.30.31. Secondly, seeing there is a day of vniuersall iudgment, seeke in the meane time to stop the mouth of thy conscience, that it may then stand with thee to excuse and acquite thee, and neuer dare to offend againe and wound it, for it is a deputie Iudge vnderunder God; which if it condemne thee, much more shall God the great Iudge, being greater than thy conscience. Thirdly, hence in all actions our care should be to approoue our hearts vntounto God, especially in hearing and speaking the word, prayer, vse of the Sacraments, yea and all our endeuours should be to please and obey him; who one day will giuegive an vpright sentence vponupon them all. Thus the consideration of the iudgement to come, made the Apostle Paul endeuour to approoue all the actions of his life vntounto God, 2. Cor. 5.11. So Peter 2. Epist. 3.11 seeing all these things shall be dissolued, what manner of men ought we to be in holy conuersation and godlines, looking for the hasting vntounto the comming of the day of the Lord?
The speciall iudgement is laid down in the next words, and they containe two things: first, the persons who shall be iudged; All the vngodly among them. Secondly, the manner of their iudgement in the word rebuke or conuince. The persons are set out by their propertie of vngodlinesse, which is a sinne directly against God: and the vngodly man is he who denieth God the honour due vntounto him: of whom (that we might the better know him) the Scripture hath giuen fiue notes or properties: as first, that he knoweth not, or acknowledgeth not the true God aright according to his word. Psal. 10.4. All their thoughts be that there is no God, that is, they acknowledge him not, in his presence, prouidence, iustice, or merciemercy. Secondly, he subiecteth not his body, soule, and conscience to the laws of God in al things: but taketh libertie to liue as hee list. Iob. 21.14. They say to the Almightie, Depart from vsus, we will none of thy waies. Psalm. 50.16. They hate to be reformed. Thirdly, in heart and life he dependeth not himselfe vponupon the will, power, prouidence, and good pleasure of God; but on something out of God in himself, or some other creature; Abac. 2.4. whereas the iust man liueth by faith, the wicked man exalteth himselfe, and is puffed vp as bearing himself vponupon something besides the Creator. Fourthly, he worshippeth not from his heart the true God, he lifteth not vp his soule in prayer, or thanksgiuing: but as a beast receiueth blessings contenting himselfe within himselfe, neuer looking higher to the hand reaching them out vntounto him. Iob. 21.15. Who is the Almightie that wee should serue him, and what profit is it to call vponupon him? Psal. 14. He neuer calleth vponupon God. Fifthly, he hateth the Church and people of God, and when occasion shall serue he will testifie it by persecuting the same. For he that loueth not God, loueth not his adherents. Psa. 44.5. They smite downe thy people O Lord, and trouble thine heritage. These be the notes of them against whom sentence shall passe when they shall be iudged: from whence two duties are to be learned. First, to denie all vngodlines, and to put farre from vsus all the properties thereof. Secondly, to exercise our selues vntounto godlines and all the duties therof: as first to learne to know God aright, both in his owne attributes, and also in his affection to vsus ward, neuer quieting our selues till wee know him to be our Father, our Redeemer, our Sanctifier: and this knowledge of him is life eternall. Secondly, to subiect our selues, our liues, wils, affections, speeches, and actions, to all his lawes: for to shake off the yoke of obedience to any part of his word is rebellion. Thirdly, to goe out of our selues, as being nothing in our selues; and in our hearts depend vponupon the will and good pleasure of God, liuing by faith, making him our rocke, our tower, our fortresse, and strong defence in all estates, yea in life and in death our aduantage. Fourthly, to worship him not only outwardly (as hypocrites may doe) but to serue him in our spirits, giuing him our whole hearts. Fifthly, to louelove all men, but especially Gods Saints, and the householde of faith; affecting the particular congregations; and chiefly delighting in the Saints vponupon earth that excell in vertue. Thus walking with God, as Enoch did, we shall escape this most wofull sentence which shall bee pronounced against the vngodly ones of the earth.
The second thing in this special iudgment is the manner of it in the word rebuke.] God rebuketh two waies: first in merciemercy, when as in iustice he remēbreth merciemercy, Hab. 3. Secondly in iustice, yea in anger and wrath: Psal. 6.1. O Lord rebuke me not in thy wrath: and this latter is here meant. So as thus much is here signified, that the Lord will powre out his fury, and his wrathful indignation vponupon al the vngodly of the earth. This wrathful rebuke hath two parts: first, the conuicting of the vngodly in their own cō sciences, of all their wicked thoughts, words and works; and this the word also signifieth, Reu. 20. The books shal be opened, and all mens sinnes shall be laid open: that is, they shall be so discouered, as they (being conuinced) shall not be able to denie them. Secondly, the punishment that shall follow that conuiction. So Dauid prayeth, Psa. 6. Neither chastice me in thy heauie displeasure.
Doct. Hence we learne that al things are fully and perfectly knowne vntounto God; and all things are open before him: Heb. 4.13. yea they are naked, and as it were vnquartered before his eyes: for the Apostle alludeth to the cutting vp of a beast, or the anatomizing of the creature, wherein men are curious to finde out eueryevery little veine, or muskle, though they lie neuer so close: euen so the Lord shall finde out eueryevery transgression, although neuer so secretly conceiued and concealed, and that in such sort as hee shall conuince the vngodly man, whose mouth shall be shut so soone as euer his booke is open: which should teach vsus, first, in matter of religion to auoide all dissembling and hypocrisie.Be as thou seemest, or seeme as thou art. Be that in deede what thou seemest to be: for though thou maiest delude men, thou canst not deceiue the Almightie, but hee shall conuince thee. Secondly, let thy dealing before men be plaine, simple, without fraud, couin or deceit; for though thou maist glose with men, who cannot conuince thee, yet the righteous Lord shall rebuke thee for want of righteousnes in thy dealings. Thirdly, humble thy selfe before God alwaies for all thy knowne sinnes; yea and for thy vnknowne sinnes also: for though they be vnknowne to thy selfe, yet they are knowne vntounto him, who will one day conuince thee of them all, except thou preuent him by thy repentance.
The third thing propounded in the testimonie, is the cause of the iudgement, in these words: Of all their wicked deeds which they hauehave vngodlily cōmitted, and of all their cruell speakings, which wicked sinners hauehave spoken against him.] The cause is two-fold, the deedes and words of men: the deedes are distributed, first, by the propertie of them, being workes of vngodlines. Secondly, by the manner of performing them, they are vngodlily cōmitted. By vngodly works are meant all sinnes against any part of the law of God, whether in the first or second Table: for eueryevery sinne (though it be directly against man) hath in it a defect, and …. withdrawing of some dutie due to God. Secondly, for the manner, these workes being vngodly and failing against the law, are done after an vngodly manner: and that worke is done vngodlily which proceedeth from an vnrepentant heart, and a minde addicted and deuoted to vngodlines, which is knowne and discerned to be such a one by three notes: first, because it purposeth to commit sinne before hand. Secondly,Notes of an vngodly and vnrepentant heart. in the committing of sinne it is delighted and taketh pleasure in it. Thirdly, after sin it walketh in the same course, yea runneth on in the same waies without remorse or repentance: and this clause seemeth to be added to put a difference between the godly and wicked, who both of them may commit vngodlines and be found in vngodly actions; but not both committing them in an vngodly manner: for the childe of God before he sinne hee purposeth it not, yea he hath a purpose not to sinne; so as he may say it is not only besid…, but against his purpose. Secondly, in his sinne he hath a resisting, and strife against it, and is not wholy swallowed vp in the pleasure of it. Thirdly, he lieth not in it, but reneweth and recouereth himselfe againe by faith and repentance: so as though hee doe wickednes, yet hee doth it not wickedly, but weakely, being ouercome and foyled by corruption. And hence is it that this wicked worke being found in the hands of Gods children, though it deserue death: yet through grace it shall be no cause of his condemnation.
Doct. The principall cause of condemnation is not this or that sinne, but the lying and trading therein, which argueth an vngodly heart: to commit vngodlines indeede, maketh men subiect to condemnation; but to commit it vngodlily, this bringeth swift iudgement. Secondly,The godly commit vngodlines, but not vngodlily as the wicked. a wicked man sinneth not of infirmitie, for he committeth vngodlines in an vngodly manner, and tradeth in wickednes, wickedly: the sinnes of infirmitie befall not the gracelesse sinner, but the regenerate only, in whom frailty faileth grace for a time: the drunkard may excuse himselfe and say his sinne is his infirmitie; yet is it not, but a wickednes, wickedly committed: so of the couetous person and other sinners. Thirdly, marke Gods great mercy with much thankfulnes: in that the regenerate doing wicked actions aswell as the wicked, are not condemned for them as the wicked are: For there is no condemnation to them that are in Christ Iesus, Rom. 8.1.
The second cause of the iudgement is the speeches of the wicked, set out by two properties: first, they are cruell: secondly, they are vttered against God. An example of such speech we hauehave in Lamech, Genes. 4. Whosoeuer killeth Caine shall be reuenged seuen fold: but whosoeuer offendeth me, I wil reuenge my selfe seuentie times seuen fold; a cruell and bloodie speech vanting it selfe euen against God himselfe.
Vse. First, hence it followeth that wicked words and works are causes of lust condemnation. Ob. Then good words and workes are causes of saluation. Ans. The reason is not good: for wicked mens sins be perfectly wicked, but the actions of the regenerate are not perfectly good. Secondly, we are hence to bewaile the vngodly words and workes that hauehave passed vsus, which binde vsus ouer to condemnation, and aboue all things in the world to sue to God by prayer for pardon: yea to giuegive our selues no rest, till we hauehave within vsus the witnes of Gods spirit, witnessing to our spirits that we are graciously accepted, and that our vngodly workes are remoued out of his sight. Thirdly, wee are to marke those persons whose liues and mouthes abound with vngodlines, and communicate not with such; but mourne for them as Lot did, whose righteous soule was vexed, not onelyonly in seeing the wicked workes, but also in hearing the filthy speeches of the vncleane Sodomites.Psal. 42.3. My teares (saith Dauid) hauehave bin my meate day and night, while they daily say vntounto me, where is thy God? Fourthly, our dutie is to auoide eueryevery wicked way and word, and endeuour to hauehave our speech seasoned with salt, and ministring grace to the hearers. Fifthly, consider hence what we in this land may iustly be afraid of, seeing vngodlines so exceedingly aboundeth, godlines decreaseth: the godly are taken away, the wicked reproch those that are left euen for religions sake, and for such religious practises as stand both by Gods law, and the lawes of the land, by such speeches as these: Thou art one that runnes to sermons; doest thou learne this and that there? thou art full of the holie Ghost, the Diuell is within thee. And such like most wretched and vngodly speeches, iustly deseruing fearefull iudgements: The wickednes of inhabitants ouerturne whole kingdomes, Prou. 28.2. It behoues vsus then to betake our selues to speedie repentance; lest speedie vengeance ouertake vsus vnawares.