Exposition of Jude 2, Biblical exegesis · Verses 14-15

Exposition of Jude 2 · Biblical exegesis · Verses 14-15

p. 439Ver. 14, 15.

And Enoch alſo the ſeventh from Adam propheſied of theſe, ſaying, Behold, The Lord cometh with ten thouſands of his Saints,

(ver. 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 ſpeeches which ungodly ſinners have ſpoken againſt him.

THeſe two verſes contain the third branch of the deſcription of the loſt eſtate of theſe ſeducers in reſpect of their ſin and miſery, which in theſe words are further ſet forth by the ancient and infallible propheſie of Enoch, and that propheſie is 1. declared and propounded here in theſe two verſes. 2. Applied to theſe Seducers in the (16, the) following verſe.

In the declaration and propounding thereof, I conſider,

1. The Preface prefixed by Jude, before it.

2. The Propheſie it ſelf.

1. The Preface, in theſe words, Enoch, the ſeventh from Adam, propheſied of theſe. Wherein two particulars are conſiderable:

1. The Excellent perſon here mentioned, Enooh; deſcrib'd from his deſcent and Pedegree, the ſeven…h from Adam.

2. His honourable performance, He propheſied of theſe.

p. 4401. In the Propheſie it ſelf of the laſt judgement. I find,

1. A note of incitement, to cauſe a regard to the following deſcription of the judgement, in the word Behold.

2. That Deſcription of the judgement, to the regard of which we are incited; which deſcription of the judgement hath two parts:

1. The coming of the Judge to judgement.

2. The Carriage of the Judge in judgement.

1. In His coming to judgement, I obſerve,

1. His Title, The Lord.

2. His approach, Cometh.

3. His Attendants, With ten thouſands of Saints.

2. His Carriage in judgement is obſervable,

1. Toward the wicked, wherein I conſider,

1. The manner of his judging, which is to be by way of conviction: to convince.

2. The Parties to be judged, all the godly: Which Parties are conſiderable,

1 In their Nature, ſo they are ungodly.

2 In their Numbers and extent, ſo they are ſaid to be all the ungodly.

3. The Cauſes of the judgement, which are two:

1. Their Works, conſiderable in their general nature, ſaid to be ungodly. 2. In the particular manner how they were committed, which they have ungodly, or ungodlily committed.

2. Their Words, where is to be noted,

1. What kind of ſpeeches they uttered, hard ſpeeches.

2. By whem they were uttered, ungodly ſinners.

3. Againſt whom, againſt him.

2. In the ſecond, viz: the Application of this Propheſie (v. 16.) Jude ſhewes, that theſe Seducers were the ungodly which hereafter are to be judged; and this p. 441their ungodlineſs, Jude there diſcovers by ſeveral ſigns:

1. Their diſcontentedneſs. 2. The following their luſts. 3. Their boaſting. 4. Their admiration of mens perſons

1. I begin with the Preface, and in that, firſt with the conſideration of the Perſon here mentioned, Enoch, the ſeventh from Adam.

EXPLICATION.

Three things here I ſhall enquire into by way of Explication.

1. In what reſpect Enoch may be ſaid to be the ſeventh from Adam.

2. Why the Spirit of God in Scripture, doth exactly ſet down the genealogies and ſucceſſions of the Patriarchs, whereby it comes to be known, that Enoch was the ſeventh from Adam.

3. Why Jude, chuſing to alledge the propheſie of Enoch, cals him the ſeventh from Adam.

1. For the firſt, Enoch was ſo the ſeventh perſon from Adam, as that both Adam and himſelf muſt be computed to be two of that number. Enoch was not ſo the ſeventh from, as to be the ſeventh after, or the ſeventh that came of Adam. The like expreſſion is uſed Mat. 1.17. All the generations from Abraham to David, are fourteen generations: into which Abraham and David themſelves muſt be taken to make them up fourteen. And thus the ſcripture frequently reckons Enoch the ſeventh, as Luke 3.37, 38. 1 Chron. 1.1, 2, 3. Gen. 5.3, 6, 9, 12, 15, 18. 2. Enoch was not ſo the ſeventh perſon from Adam, as that there were no more then ſeven perſons begotten from the time of Adam to Enoch; for all thoſe ſix Patriarchs, mentioned before Enoch, are ſaid to beget ſons and daughters, and of thoſe ſons and daughters there came likewiſe a great number; but Enoch is called the ſeventh from Adam, becauſe he was exactly the ſeventh in that particular, direct line from Adam to him.

p. 4422. For the ſecond. The Spirit of God ſo exactly mentions the ſucceſſion of the Patriarchs of old, for ſundry reaſons: As firſt, To diſcover his care to keep, and uphold his Church, by ſhewing where it was, in what families it continued, and how it was by his goodneſſe preſerved and propagated in all, even the worſt and moſt corrupt ages of the world: The poſterity of Cain was to be totally deſtroyed by the flood, and God ſwept them away with the beeſome of deſtruction; to what end therefore, ſhould they be ſo fully recorded? but the ſeed of Seth, was to be preſerved both in the deluge of waters, and of all ſucceeding calamities; and therefore their deſcents and ſucceſſions are punctually recorded.

2. God hereby ſhewes the great delight which he took in ſpeaking of his Church and Children, and their concernments, above all other people in the world. The ſacred hiſtory mentions the poſterity of Cain, but occaſionally, and by the way, as the relation thereof had a neceſsary connexion with the hiſtory of the Church, and as making it more clear and complete; and therefore the ſcripture relates not either the ſucceſſions or actions of thoſe without the Church in a conſtant courſe or ſeries of hiſtory, nor doth it uſe that exactneſſe and induſtry in treating of them, which it uſeth in ſetting down the affaires of the Church. Hence it is (as Rivet well notes) that thoſe things which ſeem to be of leſſe moment and weight are ſo diligently deſcribed in Scripture ſtory, as Jacobs flocks, his pilled rods of poplar and haſel, the conceiving of the flocks before them, and bringing forth cattle ringſtraked, Vid. Riv. exercit. pag. 630 631. i… 30. Gen.ſpeckled, and ſpotted &c. when as the holy ſtory paſſeth over in neglective ſilence, the beginnings and progreſs of the great Empires and Dominations of the world, as of the Aſſyrians, Egyptians, Grecians, &c. (ſubjects, in appearance, more worthy the mentioning;) the Lord herein (ſaith the fore mentioned p. 443Author) being like a Maſter of a family, Ut patri familias cura major eſt liberorum et domeſticorum quam latiſundii; ſic etiam apud Deum majoris ſunt m… menti familiae piorum quam quaevis aliae quae in toto orbe dominationi ejus ſubſunt. Ut parons liberorum et familiae ita curam gerit, ut ſuorum geſtus, ſermones & actiones omnes obſervet, et quaecunque ipſis accidunt diligentiſſimè conſideret: ſic Deus in familiis piorum tamquam in domo ſu… obſervat et numerat capillos illorum, actiones, ſtudia, et greſſus eorum reſpicit &c. Riv. in Gen. pag. 632.who doth not with ſo much care and delight regard his grounds and fields abroad, as he doth his familie and children with their carriage and concernments at home in his houſe, where he diligently and delightfully obſerves all the ſpeeches, geſtures, actions of his little ones, and whatever befals them, &c.

3. God by this exact delivering the ſucceſſions and genealogies of the Patriarchs, would ſhew the excellency and antiquity of the ſcriptures, above all other hiſtorical writings in the world, which are not able to afford us a certain Cronologie concerning the times of the Patriarchs before the flood.

4. Eſpecially by this recording the ſucceſſions of the Patriarchs; the Lord diſcovers who they were of whom the true Meſſiah came according to the fleſh, and this he doth both for the honour of Chriſt as man, whoſe pedigree that it might be perfect, was to be preſerved and diſtinctly drawn as far as from Adam, as alſo for the confirmation of our faith, touching his incarnation; the Scripture mentioning the order, and names, of all his progenitors, even from Adam; and thereby ſuffering us not to doubt of the truth of his humane nature, unleſs we wil imagine that all the names and ſucceſſions of his progenitors mentioned from the beginning of the world to his birth, were fabulous and fictitious, and ſo make the continued line from Adam to Chriſt to be a continued lye, which to imagine were not more blaſphemous and antiſcriptural, then ridiculous and unreaſonable. And the ſcripture by telling us that Chriſt came of thoſe ancient Patriarchs, Cauſa cur Lucas aſ…enderit ad Adamum uſque, 1. Ut doceret beneficia Meſſiae, non ſaltem pertinere ad Abrahamum et eos qui illum ſecuti, ſed ad patres Abrabamo anteriores, imo ad ipſum Adamum. 2 Ut vin dicaret Meſſiae gratiam, non ſal…em ſc extendere ad gentem Judaicam. & filios Abra…ae, ſed et ad multo, Ada filios extra Abrahami poſteritatem, qui benedictionis ejus debeant eſſe participes, Japheto adducto in tab…rnacula, Semi. Spanhem. Dub Evang. 19. p. 91.would teach us that the benefits of the Meſſiah were extended to thoſe who lived far, yea fartheſt before him, to the patriarchs before the flood, and even to Adam himſelf, who by his ſin gave occaſion for a Saviour to viſit poor man with mercy, and (as ſome note) by ſetting down the progenitors of Chriſt, who p. 444lived before the flood, and ſo, long before Abraham, the Scripture would teach that the grace of Chriſt extended it ſelf not only to the Jewes, and the ſeed of Abraham, but alſo to many of the ſons of Adam, who were not of the poſterity of Abraham; but were to be made partakers of the bleſſing by Chriſt, when Japhet ſhould be brought to dwel in the tabernacles of Shem.

3. Touching the third, viz. why Jude here terms Enoch the ſeventh from Adam. Sundry reaſons may be aſſigned. As,

1. To diſtinguiſh this Enoch from another of that name, who was the third from Adam, and of the poſterity, yea the immediate ſon of curſed Cain, mentioned Gen. 4.17.

2. To ſhew how holy and zealous Enoch was in ſinful times. In a moſt diſsolute and prophane age, he propheſies of, and foretels the deſtruction of ſinners: Though he perhaps did them but little good by his prophecy, yet they did him as little hurt by their prophaneneſs. This taper was not extinguiſh'd by the damps of a ſinful generation; this ſtar ſhined brightly in a black night: Enoch the ſeventh, as afterward Noah the tenth from Adam, walked with God in a corrupt age, and did not only preſerve his own holineſſe, but propheſie againſt others unholineſs.

3. He cals Enoch the ſeventh from Adam, to gaine the more credit and eſteem to that propheſie, which he is about to mention, and the more to convince theſe ſeducers of the truth thereof; in regard both 1. of the great antiquity, and 2. the eminent piety of him who uttered this propheſie.

1. By the antiquity of a prophet who was the ſeventh from Adam, The Apoſtle wiſely inſinuates not only that even from the beginning of the world, holy men have propheſied of the end thereof; but that even then the miſerable end of the wicked was foretold; p. 445and that they who were fartheſt remote from theſe ſeducers, and who therefore were moſt impartial, and could not be byaſt by affection to any fides or parties, propheſied of their overthrow.

2. By the eminent and renowned piety of this Enoch, the ſeventh from Adam, who walked ſo cloſely with God, and did ſo pleaſe God, that he accounted him too good to live long upon earth, and would not ſtay for his company in heaven, til he had finiſh'd the ordinary time of living, but took him to himſelf, before he had lived to half the years either of his father, or of his ſon. I ſay, by this admirable holineſs of Enoch, Jude might ſtop the mouths of theſe ſeducers, and render them either unable to reſiſt the evidence of this propheſie, or inexcuſable in not ſubmitting to it.

This eminent holineſs of Enoch, is in Scripture expreſſed in theſe words, He walked with God; words few in number, but great in weight; and which (upon this apt occaſion) I ſhall briefly explain.

By this walking with God, more generally, is rather intended, his giving up himſelf to the worſhip and ſervice of God, in the leading a hooy life, then a peculiar Miniſtration, in the diſcharging the office of the prieſthood; this walking with God, being the ſame with his walking in the way of Gods commandments; and his ordering the whole courſe and frame of his converſation according to the will and commadment of God; and this metaphor of walking with God, is taken from two friends, unanimouſly and willingly going the ſame courſe and path together as companions. More particularly this his walking with God, 1. Intends a ſetting of God before his eyes, and a living alwaies as in his ſight, and as being preſent with him, and thereby his humble reverencing of, and fearing to offend God, and a ſtudying to pleaſe him, and to approve himſelf to him, (walk before me, and be thou perfect, Gen. p. 44617.1.) Gods preſence with us, being as certain and undoubted, as is his with whom we do after a ſenſible manner and openly converſe.

2. This walking with God, intends a friendly and familiar acquaintance and converſing with God; (for can two walk together unleſſe they be agreed?) God did not paſs by Enoch as a ſtranger, Theſe words he walked with God, the 70 read foreign ben…placuit Deo▪ Unde Author Ep. ad Hebr. Cap. 11.5. foreign.nor uſe him as a page, only to go after him; but (as a friend and companion) he walked with God: Thus Abraham is called Gods friend, and Chriſt calls his diſciples his friends; and his humble familiarity and acquaintance with God, conſiſted 1. in his apprehenſion, of a propriety, and intereſt in God: without this he would have ſtood far from God, as a foe, a fire, not walked with God as a friend: anothers God cannot comfort us, a ſouls ſolace ſtands in this pronoune my, my Lord, my God: when Enoch foreſaw that God was coming to execute judgment upon all the wicked, he then knew that God was his God and friend. 2. Enochs familiar acquaintance with God, conſiſted in a friendly and mutual ſpeaking and diſcourſing between God and him; this was no ſilent walking, no dumb ſhew; God ſpake to him by exciting of his graces, and putting into him holy motions, and telling his ſoul, that he was his ſalvation, by directing him in his doubts; he ſpake to God, by daily meditation, ready acceptation of his grace, by pouring forth all his cares by prayer into the boſome of his heavenly father, by repromiſſion of obedience, praying continually; ſee Pſal. 27.8. Pſal 119.164. taking his counſel in his doubts. Pſal. 119.24.3. This humble and holy acquaintance appeared, in Enochs exerciſing his fiduciary relying and repoſing himſelf upon God, without anxiety and ſolicitouſneſs, for the providing for him in all his neceſſities; he caſt all his care upon God, as a faithful friend, who cared for him; he wholly committed himſelf and all his affaires to his God; he did not wound himſelf with p. 447heart-cutting cares; he was not like the Lion that roars after his prey, but like the ſheep that depends upo… the care of the ſhepherd: Thus David, the Lord (ſaith he) is my ſhepherd, I ſhall not want. 4. En…chs humble and ſweet acquaintance with God, ſtood in his enjoying of all his comforts in God, and God in them; he ſo much eſteemed communion with God, that he accounted nothing ſweet, but what he had with his love and ſmile; he was not a ſlave to ſenſe, delighting himſelf only in the good things themſelves which he enjoyed; he accounted every condition ſweet or bitter, ſo far forth as God did communicate himſelf in it, or withdraw himſelf from it; ſo that he was neither unduly lifted up in his enjoyments, nor dejected in his loſſes; the God of his delight being ever, and evenly the ſame: nothing was delightful to Enoch by it ſelf, but only God, other things only as they came with God, as though water is only ſweet, when ſomething ſweet is put into it; yet hony and ſugar are ſweet alone by themſelves.

3. This walking with God, notes, ſpiritual motion; there cannot be a walking without a moving. Enoch neither ſtood by God, nor ſat with God, but walked with God; the commandments of God, were the way wherein he walked and moved; and every act of obedience was a ſeveral ſtep taken in that way: in all his motions, he obſerved ſome duty enjoyned, and eſchewed ſome ſin forbidden, ſo that he praiſed God with the language of his converſation; he could not have walked unleſs he had been as practical as he was ſpeculative and profeſſing; only works ſpeak, words are ſilent before God and man; nor did he only practiſe this walking with God, when he was exerciſed in the duties of Gods immediate worſhip, but alſo when imployed in the works of his particular place and calling. In the performing of the former, he was (as it were) in heaven; in the doing of the latter, heaven p. 448was in him; the neceſſary employments of his calling took him not off from converſing with God; they did not make him at all renounce this: Paul when he was making of tents, did not caſt off converſing with God; neither doth piety make us idle in our places, nor doth moderate diligence in our callings make us impious and prophane: and indeed, we cannot walk with God unleſſe we ſerve him both in our general and particular callings.

To conclude this diſcourſe of Enochs walking with God, with a touch of the manner how he performed it; 1. He walked with God ſolely, he admitted no intruders into, or diſturbers of his heavenly converſes with his God; the world followed him as a ſervant, walked not with him as a companion: (this God cannot abide) he rather uſed the world, than enjoyed it; or rather uſed it as if he uſed it not: God cannot bear the the company of Mammon; the love of God and the world cannot ſtand together. 2. He walked with God evenly, and in a direct courſe; he halted not, like the Iſraelites, 1 King. 18.21. between two: he made ſtraight pathes for his feet; he gave allowance to no wandrings, nor falſe waies; they who wil walk in bypaths, walk not with God, but alone; and therefore Enoch walked in a ſtraight path to heaven, and turned not aſide to crooked waies, not treading in the way of any known ſin. 3. He walked cheerfully, not unwillingly or conſtrainedly, or ſadly, his walking being with him who is the God of all comfort: and indeed, God takes no pleaſure in that mans company, who accounts not walking with him a pleaſure; Enoch was not by fear, or force, or reſtraint detained before the Lord, but he delighted himſelf in him, looking upon holy duties as his priviledges as wel as his tasks: nor indeed can any walk cheerfully, but when with God; his company makes the valley of the ſhadow of death to be a pleaſant way, a bitter condition ſweet, and a ſweet condition p. 449ſweeter. 4. He walked conſtantly, unweariedly with God, from ſtrength to ſtrength, til he appeared before him in the heavenly Sion. Enochs goodneſs was not by fits and ſtarts, like that of ſome hypocrites; he did not take a ſtep or two, but walked with God: this his walking with God, laſted as long as his continuing in the world; he did not ſet out wel only in the beginning, but held out wel alſo, til the end of his race.

OBSERVATIONS.

1. The faithful muſt be holy in unholy times. Enoch in a corrupt age walked with God, Obſ. 1.and kept cloſe to him when moſt left him; Saints muſt ſhew that they are not of the world, when they are in it; they muſt not be conformed to the world, nor run with the world to the ſame exceſs of riot; 1 Pet. 4.4.1 Pet 4:4As their righteouſneſſe muſt exceed the righteouſneſſe of hypocrites, ſo muſt it condemn the unrighteouſneſs of the profane: the reſt of their time, they ſhould not live to the luſts of men, but to the wil of God; they are forbidden to follow a multitude to do evil, to go in the way of evil men, Prov. 4.14.Prov 4:14to have fellowſhip with the unfruitful works of darkneſſe: Elijah was zealous for God, Eph. 5.11.Eph 5:11when he ſcarce could diſcern any to joyn with him: as Noah was ſaved by God, when the earth was overwhelmed with an inundation of water, ſo did he walk with God, when it was overſpread with an inundation of wickedneſs; Pſal. 71 7. Iſa. 8.18. Jer. 20.7.Ps 71:7Isa 8:18Jer 20:7when David was looked upon as a monſter, Iſaiah and the faithful as wonders, yet they retained their integrity; when the wicked have almoſt made void the law, even then, nay therefore muſt the godly love Gods Commandments, and eſteem all his precepts, Pſal. 119.126, 127, 128.Ps 119:126Ps 119:127Ps 119:128concerning all things to be right: God is a friend, a father; and as this friend loves us in the day of our adverſity, ſo ſhould he be beloved, in the day when his honour ſuffers. May not God ſay to thoſe that temporiſe with his enemies for fear, or hope, Is this your kindneſſe to your friend? Is there any time, wherein God hath left or forſaken us; and ſhould there p. 450be any wherein we are weary of walking with God? Is God our father, and can we endure with a tame patience to ſee him diſhonoured? Its reported of a Son, who though (before) dumb yet ſeeing enemies about to kill his father, preſently cried out, kil not my father. The ſons of God, muſt glorifie their father, and ſhine as lights in a crooked and perverſe nation. Epheſ. 2.15. Nor can the truth, much leſs the ſtrength of grace, or the power of godlineſſe, ever be manifeſted, unleſs it appears in times of oppoſition; there is no power ſeen, where there are no difficulties contended with; wherein doth the life of grace, differ from death in ſin, if Chriſtians ſhal be carried down the ſtream of their times unholineſſe? Grace wil ever conflict with that ſin, either in the ſoul or the world, which it is not able to conquer; it wil condemn it, though it cannot execute it. And what more unreaſonable (laſtly) then for us to mete to God with one meaſure, and to expect that he ſhould mete to us with another! How can we expect that he ſhould love us in that day, wherein he wil leave the moſt, if we wil not walk with him in this day when moſt forſake him! Study then (O Saints) to give the name of God reparations for all the diſgrace which wicked men caſt upon it: Diſcover the true nobleneſſe of your Chriſtian ſpirit, and of minds ſpiritually generous, by gathering vigour, and growing invincible, from the very oppoſitions of the wicked, and the impieties of your times.

2. It is a ſingular and bleſſed priviledg to walk with God. Obſerv. 2.It was the great happineſſe and ennoblement of Enoch, this ſeventh from Adam. The happineſſe of walking with God, appears in theſe particulars. 1. It is a perſons greateſt honour: tis honourable to follow, much more to walk with a King; how great is the dignity then of walking with the King of Kings! Its Gods loweſt condeſcenſion to walk with us, and our higheſt advancement to walk with him. p. 451The company of ſin debaſeth, and the walking with God dignifieth a man. God w…th man, is the greateſt with the leaſt; Henoch was one of the greateſt on earth, he was royally deſcended, the ſeventh from Adam in the bleſſed line; he had ſix ſuch tutors and teachers, (viz the ſix firſt patriarchs) to make him learned, as never man had; but that which is teſtified of him as his honour, was this his walking with God. Oh unconceiveable dignity, conferred upon poor impure duſt and aſhes, to walk with him who is attended with ten thouſand times ten thouſand of glorious Saints and Angels for his followers! 2. In this walking with God, is greateſt delight and ſolace: ſolitarineſſe is uncomfortable, company ſweet, but none ſo delightful as Gods; he who hath not God to bear him company is alone, though he hath all the comforts of the world to accompany him. Of all the creatures, there was not found a fit companion for Adam, nor can any creature fitly ſute the ſoul with its ſociety; good company is the life of our lives, the ſweetneſſe of our abodes on earth; but Gods company is the truly good company; there is no melody in any conſort to which this delight is not added. A man is ſaid to be alone, though he have many beaſts with him, if he be without the company of man; and a Chriſtian is alone notwithſtanding all the world be with him, if God be abſent. Whom (ſaith the Pſalmiſt) have I in heaven but thee? and there is none upon earth that I deſire beſides thee, Pſal. 73.25. A ſinner is the truly ſolitary, ſad perſon: oh how ſweetly contentful is his life, who when all his outward comforts leave him, can ſay (as did Chriſt when his diſciples left him alone) yet I am not alone, becauſe the Father is with me. John 16.37. Quid timet homo in ſinu Dei poſitus?3. In walking with God, there is true ſafety; what need that man fear who lies in the boſome, or walks by the ſide of ſuch a father, though he walks in the vale of the ſhadow of death? who dares offer that man any injury p. 452that walks with a King? Of this largely before, part. 1. pag. 58.59, 60, &c. 63.no evil is ſo inſolent as to arreſt us, when the King of Kings graciouſly accompanies us. Fear not Abraham (ſaith God) I am thy ſhield, Gen. 15.1. If God be with us, who ſhall be againſt us; If he wil help, what ſhall hurt us? his ſociety is our true ſafety; ſo long as God was with Samſon, the Philiſtins could not conquer him; but when the Lord was departed from him, Judg. 16.20Judg 16:20he ſoon becomes a prey to his enemies: Gods preſence is a Saints life-guard; til God leave him, dangers are but trifles; He ever keeps thoſe who walk with him, either from the preſence of every miſery, or from the hurt and miſery of the miſery. Laſtly, In this walking with God, is the greateſt gain and profit to be found; what good thing can he deny us, Pſal. 8.4.Ps 8:4who denies us not himſelf? God is not only a ſhield, but an exceeding great reward: How can he want who is with, and hath him that is all things? God mine, and all mine; he wil fulfil the deſire of all that fear him: no good thing ſhall be wanting to them; nor wil God deny them any bleſſing, which doth not oppoſe their bleſſedneſs; Pſal. 23.1.Ps 23:1nor any good, which hinders, not from enjoying the chiefeſt good; and if he thinks it meet to keep away theſe externals, he will ſupply their abſence with himſelf. The Almighty wil be thy gold, Job 22 25.

3. Even of the longeſt lived Patriarchs, there was a ſucceſſion, not a conſtant continuation. Adam the firſt, Seth the ſecond, Eccleſ. 1.4.Eccl 1:4Enoſh the third, &c. Enoch the ſeventh; One generation goeth, another cometh: The coming of new generations, ſhewes the going and paſſing away of the old; the later crowds the former out of the world; one goeth away to make roome for another: The longeſt lived of theſe ancient Patriarchs, had in the world but his time and turn, which at length ended. It hath been obſerved by ſome, that none of them lived (no not Methuſelah) a thouſand years; and ſome ſay the reaſon thereof was, becauſe God would p. 453by their dying before the end of a thouſand years, make good his threatning; Ratio valde diluta. Riv.in the day thou eateſt thereof thou ſhalt die; it being ſaid that a thouſand years with God, are but as one day: but in this there ſeems to be more wit then weight. A more ſolid reaſon of their dying within the foreſaid terme, ſeems to be becauſe thereby God would ſhew, that the longeſt life of any of the ſons of men, in reſpect of God himſelf, is but very ſhort, and not able to reach to that ſpace, which in reſpect of Gods eternity is not a day; Confer longiſſimam noſtram aetatem, cum aeternitate, in ea prope modum aetate quâ illae beſtiolae, reperiemur. Cic. l. 1. Tuſc.for which cauſe Cicero▪ 1. Tuſc. quaeſt. compares the longeſt life of man to that of that beaſt brought forth by the river Hippanis, which lives not above one day, and dying when the ſun ſets, dyes then decrepit. Compare (ſaith he) our longeſt age with eternity, and we ſhal be found after a ſort, in the ſame age with that beaſt. Tis added to the relation of the long lives of every one of the ancient Patriarchs, And he dyed. The repetition whereof, ſeems not to be vvithout great reaſon, vvhichwhich was not only to ſhew the brittleneſſe and ſrailty of mans continuance (even as nothing in compariſon of eternity,) but principally to ſhew the immoveable certainty of that threatning of death againſt the diſobedience of our firſt parents, notwithſtanding the vaine and deceitful promiſe of the divel; as alſo to manifeſt that the holieſt men (whoſe death was the wages of ſin) were in this life without that perfect holineſſe, required to the ſeeing of God, Per mortem defecantur, ut fomite pecati cum corpere mortue ad immortaiitatemp; puri reſurg…nt. Rivet in Ge…. exerc. 48. prop. fin.and therefore that they were to be cleanſed by death, that with their body of fleſh, they laying off the corruption of their nature, might ariſe pure and ſpotleſſe to immortality. The conſideration whereof, ſhould put the ſtrongeſt, and thoſe who are moſt likely to live, upon a conſtant and ſerious meditation of death; and warn them not to expect immortality in this life, but daily to wait for their certain and appointed change. That bleſſed ſaint now with God, Mr. Richard Rogers (who p. 454was another Enoch in his age, Sometime of W…hersfield in Eſſex, my Dear and deceaſed Grandfather.a man whoſe walking with God appeared by that incomparable directory of a Chriſtian life, his book called the Seven Treatiſes, woven out of Scripture and his own experimental practiſe) ſometime ſaid in his life time, That he ſhould be ſorry, if every day were not to him as his laſt day: Every morning we ariſe, let us ſay, Art thou my laſt day, or do I look for another? Let us live as if we were alwaies dying, and yet as ſuch as are ever to live. In ſhort, the ſucceſſions and concluſions of generations, ſhould put us upon holineſs of life; as for the preſerving a ſweet and precious remembrance of our ſelves in that generation which followes, ſo eſpecially, that we may by our holy example, tranſmit holineſſe to poſterity; that we (with Enoch) walking with God, the Church of God, and a ſeed of Saints may be continued (as much as in us lies) in our line. And truly, as otherwiſe we ſhall die while we live in the world, ſo hereby, we ſhall live when we are taken out of the world, and be like Civet, which when tis taken out of the box, leaves a ſweet ſavour behind it.

4.Obſerv. 4. All iſſue from Adam. As Enoch was, ſo all others were and are from Adam; from him all deſcend by natural propagation: He was the root, all others but branches; he the fountain, all others but ſtreams. All were hewen out of this rock; an obſervation which puts us upon ſundry uſeful conſiderations. It teacheth us humility. As we were from Adam, ſo he was from the duſt of the earth, and that duſt from nothing. Our father was Adam, our grandfather duſt, our great grandfather nothing. They who are proud that they can derive their pedigree ſo far as Adam, may be humble if they would goe a little farther: Remember whence thou art, and conſider whither thou ſhalt goe; nothing ſo unſuteable as pride for a clod of the earth. A man can never have too low thoughts of himſelf, but in the bowing down his nature to accompany p. 455with ſin. He who would not endure pride in the Angels of heaven, wil not endure it in duſt and aſhes; and ſuch even great Abraham calls himſelf; a fitter ſtile, then moſt illuſtrious, high and mighty, invincible, &c. When thou art mounting up in proud and ſelf-admiring thoughts, remember thou art from Adam, earthen Adam. Agathocles a potters ſon, when he came to be King, humbled himſelf with ſetting earthen veſſels on his cupboard. If duſt be ſprinkled upon the wings of Bees, their noiſes, hummings, riſings, wil (they ſay) quickly ceaſe; when thou beginneſt to grow proud, ſprinkle thy thoughts with this remembrance, I am but duſt. Further, we may hence gather, the wonderful power of Gods bleſſing, that of one, ſo many millions ſhould come; from one root ſuch multitudes of branches: God can bleſſe one into millions, and blaſt millions again into one, into nothing; Gods powerful benediction multiplied Adams numerous off-ſpring. He whom God bleſſeth, ſhall be bleſſed; he whom God curſeth, ſhall be curſed: We ſee the way to thrive in any kind; the bleſſing of God maketh rich, and without it, thy own induſtrious endeavours will not help thee: he curſed the fig-tree, and it withered up at the roots. More particularly, we ſee from whom to beg the increaſe of poſterity. It is from God that Jacob expected and deſired in his bleſſing, that Ephraim and Manaſſeth ſhould grow into a multitude, Gen. 48.16. See alſo Ruth 4.11, 12. Hence alſo, we may obſerve the goodneſſe of God, in continuing the bleſſing of increaſe to Adam, even after his fall; that ſinful Adam ſhould be the father of ſuch a poſterity: God might have ſaid, here is enough of one man, and too much; Ile ſuffer no more to be of the kind. We deſtroy poyſonful and hurtful creatures that they may not breed. But mark further, that merciful power of God to cauſe a holy off-ſpring, a ſanctified ſeed (though not ſuch, as coming of; yet) p. 456to come of a ſinful faln parent; that God ſhould make white paper of dunghil rags: that any of Adams unſanctified nature, ſhould partake of the divine nature: in a word, that Enochs ſhould be from Adam. Truely, there was more mercy diſcovered in the changing one Enoch, than there would have been juſtice put forth in condemning a whole world. In a word, how ſhould this our derivation from the firſt, put us upon labouring to get into the ſecond Adam; he who is but a man, a ſon of Adam, is a miſerable man, a child of wrath: How careful ſhould we be to get off from the old, dead, poyſonful root and ſtock, and to be branches ingrafted into, and growing upon the living life-giving ſtock, the Lord Chriſt! In Adam (ſaith the Apoſtle) all dye, and in Chriſt all are made alive; as we have born the image of the earthly, ſo ſhould we be reſtleſſe til we bear that of the heavenly. 1 Cor. 15.49.

5. It is our duty, prudently to take our beſt advantages, for truths advancement. Thus Jude alledgeth here the propheſie of ſuch a perſon as might in likelihood moſt draw reſpect and credit. Of this before, pag. 22. part 1. on theſe words, the Brother of James.

Secondly in the preface here uſed by Jude before the propheſie, the performance of Enoch is to be noted, and that was, his propheſying. Jude ſaith that he propheſied of theſe.

EXPLICATION.

Three things may be enquired into by way of explication.

1. What our Apoſtle intends in this place by propheſying.

2. How Jude came by, or whence he received the propheſie of Enoch.

3. why he alledgeth and inſtanceth in this particular propheſie.

p. 4571. For the firſt, 1the word propheſie is in Scripture taken five ſeveral waies.

1.See Diodats annotations on 1 Cor. 11.5.1 Cor 11:5 Sometimes it ſignifies no more then to be preſent at the publick Miniſtry, and to partake of the doctrine thereof. Thus I underſtand it in that place, 1 Cor. 11.5. Every woman that prayeth or propheſieth with her head uncovered, diſhonoureth her head; for otherwiſe women were not allowed to ſpeak in the Church.

2. Propheſie is taken for the written word. 2 Pet. 1.20.

3. Elſewhere to propheſie, ſignifieth to expound, interpret, and apply the Scriptures, to the edification of the Church. 1 Theſ. 5.20. Deſpiſe not propheſying, and 1 Cor. 14.3. He that propheſieth, ſpeaketh unto men to edification, and exhortation, and comfort. So verſe 24.

4. Sometimes it ſignifieth to know and to be able to declare things either paſt or preſent, which a man either by nature or induſtry, is not able to know; and ſo it ſignifies to divine; thus it is taken, Matth. 26.68. Mark. 14.65. &c. where they who had blinded Chriſt, bid him by way of deriſion, propheſie who it was that ſmote him; to this purpoſe ſaid the Phariſee, Luke 7.39. This man, if he were a Prophet, would have known, &c.

5. Strictly and properly to propheſie, is to foreſhew, or foretel things to come, or that afterward ſhall be fulfilled. Thus it is taken Acts 21.9. Philip had four daughters, Virgins, which did propheſie. Thus Ezek. 21.2. compared with ver. 7. So Ezek. 29.2. 30.2. 34.2. 38.2. And thus it muſt neceſſarily be taken in this place. Enoch propheſied of theſe by way of prediction, or he foretold their puniſhment.

2. 2For the ſecond, whence Jude received this propheſie or prediction of Enoch. To this ſome ſay, that Jude took this propheſie out of an ancient book, p. 458written of old by this Enoch the ſeventh from Adam. True it is, that in ancient times, there were ſome writings diſperſed abroad in the Church, under the name of Enoch, Tertul… de hab. mul. cap. 3.and called by the name of Enochs book; and of theſe Origen makes mention in his laſt Homily on Numbers. And Tertullian in his third chapter, de habitu muliebri, affirms that the book of Enoch was preſerved by Noah in the Ark, and brought forth after the Flood, Non ſunt ſcripta in Canone qui ſcrvabatur in templo. Cur aut…m hoc niſi quia ſuſ… c…tae fidei &c. Illa quae ſub Enochi nomine proferuntur, continent fabulas. Rectè à prudentibus judicantur non ipſius eſſe credenda. Aug. l. 15. de civ. D. c. 23.and he attributes the opinion of its want of authoritie, to the malice of the Jewes, who (ſaith he) becauſe ſome eminent teſtimonies concerning Chriſt may be produced out of it, endeavoured to ſuppreſſe it. Auguſtin alſo mentions books bearing Enochs name. That then there were ſuch books called by the name of Enochs, tis not denyed; but that Enoch was indeed the Author of them, and that Jude made uſe of them, none can either probably or ſoberly ſuppoſe. The books (ſaith Auguſtine) which under the name of Enoch are produced are to be ſuſpected for falſe, and none of his, becauſe the Jewes never accounted them cononical, nor kept them in the temple as ſuch; and they ahound with fables: Among the reſt, that fond and erroneous conceit, ſo contrary both to Scripture and reaſon, that the Angels in their aſſumed bodies went in unto the daughters of men, and ſo begat thoſe Gyants mentioned Gen. 6.4 (Though this fabulous error (being intituled to ſo holy and ancient an author as Enoch) was imbraced by Juſtin Martyr, Cyprian, Clemens Alexandrinus, Libros Enochi plane ſuppoſititios eſſe, ut mihi perſu…deam, fa cit quod in Eccleſia Dei ante Baby…enicam cap tivite…em in nullis prophetar um libris, fit meutio tam rari theſauri, quem non credibile eſt ſi in rerum naturâ fuiſſet, Moſem latuiſse, qui etiam ſcriptorum Enochimeminiſſet, in hac hiſtoria ſi tunc extitiſent. Rivet. in exerc. in Gen. 49Gen 49and ſome others.) Beſides, had there been any ſuch true book or propheſie of Enoch in writing, no doubt but it would have been very famous and highly ſet by among the Jewes, both for the antiquity and holineſſe of the Author, as alſo for the preciouſneſs of the matter, in regard whereof ſome mention would have been made thereof by the holy Prophets, or by Philo and Joſephus, who were curious preſervers, and writers of Jewiſh antiquities; who yet, did never diſcover p. 459to us that rare treaſure. And that Moſes was the firſt of all the holy writers, I think is the conſtant judgment of all learned divines, proteſtant and popiſh; nor doth Chriſt, Luke 24.27. acknowledg any holy writer to be more ancient then Moſes; for Luke 24.27. it is ſaid, that beginning at Moſes, he expounded unto them in all the Scriptures the things concerning himſelf. Now if Enoch had written a book, probable it is, that Chriſt would have begun at him, (he being ſo long before Moſes) to have explained the propheſies of his humility and glory; the later whereof this propheſie of Enoch here mentioned by Jude, doth ſo clearly diſcover. Its therefore the opinion of ſome learned men, that if there were in Judes time any writing which went under Enochs name, it was written by ſome Jewes, who mixed ſome things Good and true, (which peradventure they received by tradition concerning the propheſies of Enoch) with other things falſe and fabulous; which book of theirs might be more and more in the progreſs of time corrupted, and was deſervedly rejected as Apocryphal. Poſſibly out of this Book Jude might take this paſſage. The penmen of holy Scripture, have (not ſeldome) taken ſeveral paſſages which tended to edification, out of profane **Acts 17.28. 1 Cor. 15.33. Tit. 1.12.Acts 17:281 Cor 15:33Titus 1:12Authors, and thereby ſanctified them to the uſe of the Church; and yet (as Rivet wel notes) ſince Jude ſaith that Enoch propheſied, it was neceſſary that Jude ſhould have a peculiar revelation from the holy Ghoſt, to aſſure him that the propheſie recited by an apochryphal Author, did indeed come from Enoch: for otherwiſe, ſhould he only rely upon the Authority of an apochryphal book, the propheſie related by Jude would no more be canonical, then it was as ſet down by the apocryphal writer.

Others (Proteſtants and Papiſts) aſſert, Capta occaſion e ex prophetia Henochi commemorata à Juda, libros quaſi antiquitus ſcriptos puublicarnt … Perer. in G…n. Nieremberg de O…ig. ſacſcrip. pa. mihi 51.that after the death of the Apoſtles, ſome impoſtors (taking occaſion by Judes alledging the propheſie of Enoch) did p. 460publiſh and ſet forth a book under the name of Enoch, that ſo by its bearing the name of one ſo pious and ancient, it might find the better acceptance. Of this opinion is the learned Gomarus, who withal gives a parallel inſtance of the feigning of an epiſtle, (under Pauls name) to be written to the Laodiceans, by occaſion of that paſſage of Coloſ. 4.16. ſo that according to this opinion, ſome took occaſion to write this fictitious book of Enoch, by reading of Judes Epiſtle: not that Jude ever ſaw any book under Enochs name extant, or took his propheſie out of it. Many learned men therefore very probably conceive, that our Apoſtle received this propheſie from common and undoubted tradition tranſmitted from the Patriarchs, and ſo handed from generation to generation; til ſuch time as it ſeemed good, to the holy Ghoſt by the Apoſtle Jude, to make it a part of Scripture. And thus the Apoſtle mentions the withſtanding of Moſes by Jannes, and Jambres; Jacobs worſhipping upon the top of his ſtaffe; Moſes his ſaying that the ſight upon the mount was ſo terrible, that I exceedingly fear and quake. Thus it is ſaid that Joſephs feet were hurt with fetters, and that he was laid in irons; all which paſſages, being no where mentioned in their proper ſtories, were received by tradition from generation to generation; the Spirit of God nevertheleſs ſanctifying them, and giving them the ſtamp of divine authority, to be moſt certain and infallible, by putting the penmen of holy writ to inſert them into the Scripture. And by this which hath been ſaid, we anſwer, thoſe who argue againſt the canonicalneſs of this Epiſtle, from Judes alledging (as they conceive) an apocriphal Author, or his bringing in a tradition no where recorded in Scripture, the **If be did cite it out of any Author.citing of theſe by our Apoſtle, being ſo far from making him apocryphal, that he makes them (ſo far as he uſeth them) canonical: as alſo, we hereby anſwer the Papiſts, who becauſe the Apoſtles have ſometimes transferred ſome things from p. 461humane writings and tradition, into holy Scripture; take the boldneſs to doe the like alſo, and to joyn traditions with the holy Scripture; they not conſidering that they want that ſpirit of diſcerning which the Apoſtles had, who by making uſe of traditions, gave them divine authority. They were immediately acted by the holy Ghoſt in all their writings; but we are not endowed with the ſame meaſure of the Spirit, and therefore neither are able nor ought to imitate them herein.

The third thing to be explained is, 3why the Apoſtle alledged and inſtanced in this particular propheſie of Enoch.

The reaſons why Jude made choice of this propheſie, may be reduced to theſe two heads.

1. The firſt taken from the prophet.

2. The ſecond from the propheſie it ſelf.

And the conſideration of the prophet Enoch, induced Jude to uſe the propheſie, becauſe the Prophet was 1. Eminent for his antiquity; he was the ſeventh from Adam: This ſeems to put great reſpect upon the propheſie, as if Jude had ſaid, The ſins of theſe ſeducers which had judgment threatned againſt them, almoſt from the very beginning of the world, ſo many thouſands of years before they were committed, muſt needs be hainous and odious, now when theſe ſinners are acting them: and thoſe ſins which God hath ſo anciently threatned, wil at length be moſt ſeverely puniſhed. 2. This prophet was famous both for his piety and priviledges (of the former of which before,) he was not only eminent for his piety in walking with God, which was his own benefit, and for his publick uſefulneſſe, in warning and inſtructing that corrupt age in which he lived, keeping up the name of God in the world, oppoſing the profaneneſs of his times; but alſo for that glorious and (before) unheard of priviledg of being taken to God, who thereby proclaimed him to be fit for no company but his own, and one for whom no p. 462place was good enough but heaven; a child, though ſent abroad into the world as the reſt, yet whom his father ſo tenderly loved, that he would not ſuffer him to ſtay halfe ſo long from home as his other children. One who had done much work in a little time, and who having made a proficiency in that heavenly art of holines above all his fellows, had that high degree of heavenly glory conferd upon him, long before the ordinary time.

2.Prophetia eſt mentis illuminatio ad res futuras cognoſcendas, reveiante Dco. In reſpect of the ſutableneſs of the Propheſie it ſelfe to Judes preſent occaſion. And 1. it was moſt ſutable in reſpect of its certainty, it was a Propheſie. Enoch propheſied, he ſpake from God, not uttering his own inventions, but Gods inſpirations; the foretelling of things to come being a divine prerogative, and ſuch which without revelation from God, the creature cannot attain. Luc. 1.70.Luke 1:70And the ſcripture aſſures us that it was God who ſpake by the mouth of his holy Prophet which have been ſince the world began. How ſutable was it to produce a propheſie ſure to be ſulfild coming from God by the mouth of an holy prophet againſt theſe fearleſſe ſcorneful ſinners, who mockt at the laſt judgment! 2. Of its ſeverity, what propheſie more fit for the ſecure ſcorners then a propheſie of judgment, the laſt, univerſall, undvoidable, unſupportable, eternall judgment? They might poſſibly ſlight the particular examples of Gods judgments upon the Angels, the Sodomites, the Iſraelites; but the arrow of the generall judgment prophecyed of by Enoch againſt all the ungodly, would not, perhaps, be ſo eaſily ſhaken out of their ſides. If any denunciation could affect them, ſurely it would be that which was propheticall; and if any propheticall denunciation, that of the laſt judgment. If the laſt judgement hath made heathens tremble, Qui male vivit judicandum ſe diffidit. Chryſol. ſ. 5.59.when but diſcourſt of before them, how ſhould it diſmay thoſe who profeſs to know God, when threatned againſt them! How bold in ſin are they who will not p. 463fear the judgment! Si unicum timendum ſcire quae in illo ſunt punienda, non ageret. Greg. in Job. 19.Job 19How can he who beleeves judgment to be dreadful, but dread to do that which ſhall be puniſht in that judgment! Even the devils at thel …ight of their Judg, trembled to think of their judgment, Mat. 8.29.

OBSERVATIONS.

1.Obſ. 1. Honorandi propter imitationem, non ad…randi propter religionem. Aug. de ver. rel. cap. 55. 1 Cor. 11.1. Adorantur Crucem, et vendunt Crucifixum.1 Cor 11:1 The greateſt honour to departed Saints is to imbrance their holy inſtructions. Enochs perſon was not to be worſhipt, but his prophecye to be believed. Saints are to be honourd by following of their doctrines, by imitation of their practices, not by religious adoration. Its eaſie to commend their memories by our words, and to reverence their reliques; but the art of Chriſtianity appears, in praiſing them with the Language of our Converſations. The bark of a tree may be carryed upon a mans ſhoulder without any paine or difficulty, but it requires ſtrength and labour to carry away the body of the tree; the outſide or ſhell of ſuperſtitious, Popiſh adorations, men eaſily performe; the heart and life of religion, which is that of the heart and life, men cannot away with. The Phariſees, who painted the ſepulchers of the deceaſed Prophets, oppoſed their piety, as alſo thoſe holy ones in their times, who were acted by the ſame ſpirit of holineſs which ſhew'd it ſelf in thoſe Prophets of old. The Jewes who boaſted that they had Abraham for their father, did not the works of their father Abraham, but of their father the Devil. Many are like Samſon, that took honey out of the dead lion, voice dead ancient ſaints to be ſweet and holy men; who, were they alive, to roare upon them for their luſts, would oppoſe and hate them; the right way (then) to reverence the godly who are departed this life, is to be led by that ſpirit whereby they were led while they lived.

2.Obſerv. 2. Threatnings denounced by divine warrant ſhould p. 464deter us from ſin. If Enochs propheſie (which was of divine authority) foretell judgments, they muſt not be ſlighted. As divine promiſes ſhould uphold and comfort us in our loweſt and weakeſt eſtate; ſo ſhould divine threatnings make us tremble, and affright us from ſin, in our greateſt ſtrength and highneſſe. The Ninevites by fearing evils foretold by Jonah againſt them, prevented the feeling of them. Joſiah holily feard, and his heart was tender, and he humbled himſelf when he heard what the Lord ſpake againſt Jeruſalem. 2 Kings 22.19. when Micah the Moraſhite, propheſied in the dayes of Hezekiah King of Judah, ſaying, Zion ſhall be plowed like a field, &c. Hezekiah feared, & beſought the Lord. Jerem. 26.19. A judgment denounced by God cannot be kept off by power: theres no might or ſtrength againſt the Lord. The hand of the Lord is not weakned, nor is his arme ſhortned, when he minds to deal with his moſt potent adverſaries. As God can Create deliverances when he intends to ſhew mercy, ſo can he create judgements when he purpoſeth to puniſh. The truth of a threatning will break through the greateſt improbabilities of its approaching: Though the Caldeans were all as wounded men, if he threaten to puniſh by them, Jer. 37.10.Jer 37:10they ſhall be victorious againſt the unrepenting Jewes. Theres no way of flying from God, but by flying to him: the way to get out of the reach of judgments threatned, is to repent by the threatning of them: nothing but our repenting ſincerely, can make God repent mercifully. Oh how fooliſh a madneſſe is it, by politique endeavours to imagine a prevention of judgments divinely threatned; or by perſecuting the prophet to think to overthrow the propheſie! The Prophets, dee they live for ever? yet my words and my ſtatutes which I commanded my ſervants the Prophets, did they not take hold of your fathers? Zech. 1.5. Paul ſuffered trouble even unto bonds, but the word of God (ſaith he) is not bound. 2 Tim. 2.9.

p. 4653.Obſ. 3. Sinners ſhould look upon the threatnings denounced againſt others for ſin, at belonging to them, without repentance. The wicked againſt whom Enoch immediately propheſied, were ſuch as lived ungodlily in his time; and yet the Apoſtle ſaith, that he propheſied againſt theſe ſeducers: The reaſon is, becauſe theſe lived in the ſame ſins with thoſe wicked ones of old. As the promiſes made to the godly who lived in former times, belong to thoſe who imitate them in ſucceeding ages, ſo the threatnings denounced againſt former ſinners, are denounced alſo againſt thoſe who follow them in ſin; and that by the conſtant analogy and proportion of juſtice, unleſſe theſe repent, they ſhall likewiſe periſh. Luk. 13.3. Strong is the inference of the Apoſtle, Rom. 11.21.Rom 11:21If God ſpared not the naturall branches, take heed leſt he alſo ſpare not thee. Threatnings denounced againſt and inflicted upon thoſe who lived in former times, manifeſt Gods equall diſlike of thoſe who ſhall live in the ſame ſins in ſucceeding ages; he ſhewing thereby, that he is prepared (if they will alſo ſin) to doe what he hath done againſt thoſe who lived before them. Though Gods forbearance towards ſome, ſhews that ſometime he can ſpare ſinners; yet his puniſhing of others, ſhews that he never loves ſin. In all ages God is the ſame, he abhors ſin in all the ages of the world; Pſal. 7.12. Obſ. 4. Pſal. 119 100 Mibi pro archivis eſt Jeſus Criſtus, Ignat. Mos diabo licus eſt, ut per antiquitatis tra…ucem commendetur fallacia. Aug. qu. 114 nov. et v…t. Teſt.Ps 7:12Ps 119:100nor will he goe out of his way to gratifie mens luſts: changing is not Gods property, but the ſinners duty. If he turn not, he will whet his ſword.

4. Doctrines of greateſt antiquity are only to be imbraced as they conſent with the teſtimonies which come from the infallible Spirit of God. Enoch, though the ſeventh from Adam, and ſo very ancient, yet only is to be believed in what he ſaid, as ſpeaking by propheſie, and receiving what he delivered from divine revelation. Whatſoever doctrines proceed not from, or agree not to this, are (notwithſtanding all pretences of antiquity) to be rejected as ſpurious. The Papiſts who p. 466have no patronage from Scripture, have but a rotten ſupport for their opinions which pretend to greateſt antiquity: Cuſtome without truth is but the antiquity of error. Cypr. Ep 74The moſt proudly ſwelling allegations of the ancients, are but like a ſwoln leg, which though it be big, is yet but weak, and unable to bear up the body: Religio… is auto ritas non eſt tem pore metienda. Arnob. Contr. Gen…. 2.the authority of religion muſt not be meaſured by time. We reverence the ancient fathers, and hold it our duty to riſe up before the hoar head, and to honour the perſon of the aged; but ſtill with reſervation of the reſpect we owe to their father and ours, that Ancient of daies, Non veritas antiquitatis, ſed antiquitas veritatis Eccleſiae authoritatem confert. Riv. contr. Q. 7. p. 224.the hair of whoſe head is like the pure wool, Dan. 7.6. In oppoſition to him, we muſt call no man father, Matth. 23.9. Nor yet is this ſaid, as if Papiſts were able to produce better proof out of the teſtimonie of the ancients for their errors, then we can do for the truth; but to give the word of God its due, which is that rock upon which alone we build our faith. The truth is, Papiſts have removed the ancient land-mark, which the Fathers ſet, that ſo they may invade anothers poſseſſion: Chriſtus veritatem non ſe conſuetudinem coguominavit. Tert. l. de. vel. virg. c. 1.their traditions are new boundaries, their doctrines of Merits, Image-worſhip, Equivocation, Tranſubſtantiation, Denyal of Prieſts marriage, Power of the Pope, are new and upſtart; not only to the Scripture, but even to the writings of the Ancients.

This for the preface. The propheſie it ſelf of the laſt Judgment followes. And in that, firſt of the note of incitement, to cauſe regard to the following deſcription of the judgment, in the word, Behold.

EXPLICATION.

The word (Behold) is in Scripture uſed principally theſe two waies.

1. As a note of manifeſtation of the truth, reality, certainty of a thing to be obſerved or believed. Thus p. 467its uſed Mat. 28.20. Behold I am with you to the end of the world. Gen 1.29. Apoc. 3.8, 9, 11, 20. Pſal. 37.36. Zech. 9.9 Matth. 28.20. Gal. 5.2.Rev 3:8Rev 3:9Rev 3:11Rev 3:20Ps 37:36Zech 9:9Matt 28:20Gal 5:2Behold I have given every herb bearing fruit. Gen. 28.15. Behold I am with thee and will keep thee. Apoc. 2.10. Behold the devill ſhall caſt ſome of you into priſon. Apoc. 9.12. Behold there come two woes more. Mat. 26 45. Behold the houre is at hand, and the Son of man is betrayd &c. Job. 5.17. Behold, 1. Uſurpatur ad indicandam rei praeſentis exhibitionem.happy is the man whom the Lord correcteth. Pſal. 33.18. Behold, the eye of the Lord is upon them that fear him.

2. As a note of admiration, 2. Ad excitandam ex rei mirandae praedicatione, attentioonem.or to ſtir up attention for the great and ſtupendious wonderfulneſs of ſome thing that fals out. Thus it is taken 2 King. 6.17. Behold the mountain was full of horſes and Chariots of fire. Matth. 27.51. Behold the vail of the temple was rent in twain. And 28.2. Behold there was a great earthquake. Luke 1… 16. Act. 1.10.7.56.12.7. Gen. 29.6.Luke 1:16Acts 1:10Acts 1:7Acts 1:56Acts 1:12Gen 29:6Iſa. 7.14. Behold a Virgin ſhall conceive. 1 Cor. 15.51. Behold I ſhew you a myſterie, &c. The word (behold) in this place may ſutably to the ſubject in hand, (the coming of Chriſt to judgment) be conſidered as denoting both theſe.

1. The certainty and truth thereof, it being a thing as ſure, as if it were before our eyes, and already accompliſhed: like that minatory prediction of the prophet concerning the houſe of Jeroboam, 1 Kings 14.14. But what? even now. A thing that ought to ſink into the hearts of hearers, and that which they cannot too firmly and fixedly believe. The infallible predictions of Scripture, which muſt be fulfilled, the judgments of God already executed upon ſome ſinners, the fears of a natural conſcience, Gods juſtice which wil render to every one according to his works; And laſtly, Act 1.11. Matth. 24 3…. 2 Theſ. 1.7 &… Act 17.32, 24, 25▪ Gen 18 25 1 Theſ. 1.5. 2 Co… 5 10. R…v 20.12Acts 1:11Matt 24:32 Thess 1:7Acts 17:32Acts 17:24Acts 17:25Gen 18:251 Thess 1:52 Cor 5:10the fitneſs that the body ſhal have its due retribution as wel as the ſoul; all prove the certainty of the laſt judgment. The certainty of his coming, I have ſpoken to before, part 1. p. 536.

2. The word (Behold) may be conſidered as a note of admiration, denoting a moſt wonderful and p. 468ſtrange thing, like that Behold, Hab. 1.5. Behold and wonder marvellouſly, for I wil work a work in your daies which ye wil not believe though it be told you. And this coming of Chriſt is wonderful and ſtrange, 1. In reſpect of the wicked, to whom it is unexpected, they thereby being unprepared for it; it comes as a ſnare upon them, in a day wherein they look not for it, in an houre wherein they are not aware. Luke 12.46. as a theef in the night. When they ſhall ſay peace and ſafety, then ſudden deſtruction ſhall come upon them, as travel upon a woman with child, and they ſhall not eſcape. 1 Theſ. 5.2. 2. Its wonderful in reſpect of the aſtoniſhing glory of the coming of Chriſt to judgment, together with the judgment it ſelf: of which I have largely ſpoken pag. 525, Part 1.to 540. I muſt not repeat.

OBSERVATIONS.

1.Obſer. 1. Our thoughts only of thoſe things which are truly great and glorious, ſhould be high and admiring. Behold (ſaith Enoch) as noting the aſtoniſhing wonderfulneſs of the laſt judgment. This truly great thing ſhould be looked upon as ſuch. It is the folly of moſt men, to look upon ſmal things as great, and upon great things as ſmal: Humane judgments affright and amaze them, the laſt judgment they ſlight and neglect; theſe want that rectified judgment of the Apoſtle, who cals the day of judgment the appearing of the great God; and ſo preached of the judgment to come, that he made Felix tremble; whereas he tels us, how little he paſt for mans judgment. 1 Cor. 4 3.1 Cor 4:3Thus likewiſe our Saviour directs his diſciples to contemn that which is ſmal and contemptible, (fear not him that kils the body;) and to dread that which is truly great and formidable, fear him who can deſtroy both body and ſoul in hel, Matth. 10.28. When the diſciples beheld with wonder, and ſhewed to Chriſt the beautiful buildings of the temple, he with an holy contempt of thoſe outſide beauties p. 469tells them, there ſhall not be one ſtone of all thoſe ſtately ſtructures, left upon another, that ſhall not be thrown down: and when Satan ſhewd and offered him all the Kingdomes of the world with their glory, he ſhewd his Contempt of the proſpect and promotion, with a Get thee behind me, Satan; but when he obſerved the faith of the Centurion, he wonders, and expreſſeth his admiration to the people.Luc. 7.9.Luke 7:9

2.Obſerv. 2. Great is our naturall backwardneſs to mind… and believe the coming of Chriſt to judgment. E…ch prefixeth a note of incitement to his propheſie. The wicked take occaſion to be ſecure and to caſt off the thought of Chriſts coming from the procraſtination and delaying thereof. Men ſcoff at the promiſe of the Coming of Chriſt, 2 Pet. 3, 4,2 Pet 3:4becauſe (ſay they) ſince the fathers fell aſleep, all things continue as they were from the beginning of the Creation. That ſervant, Luke 12.45. who ſaid, that his Lord delayd his Coming, in ſtead of minding and preparing for it, did beat his fellow ſervants, and alſo did eat, drinke, and was drunken. Hence it is that men ſay, peace and ſafety, even when ſudden deſtruction is coming upon them. 1 Theſ. 5.3. Men are naturally led by ſenſe, what they ſee not, feel not, they beleeve not. As Noahs flood was a type of the laſt judgment, ſo the diſpoſition of men when that deluge approcht, reſembled that which ſhall be in ſinners at the coming of Chriſt. As in the dayes before the flood, there was eating, drinking, marrying &c. ſo ſhall alſo the Coming of the ſon of man be. Mat. 24.38, 39. And ſo great (likewiſe) is naturally every ſinners ſelfe love, that they love to ſhun the thoughts of every thing which they love not: they are ready to ſay to themſelves, as did Peter to Chriſt, Be it far from thee, this ſhall not be to thee: they put far from them the laſt day, becauſe they look upon it as the evill day, nay the wo…ſt day: they love the world, and their hearts grow to it, and therefore p. 470tis death to them, to think of an unſettlement. Their Sodom they ſo much delight in, that (like Lots wife) they cannot endure to think of a ſhoure of fire; herein reſembling ſome, who are therefore unwilling to make their wills, becauſe they cannot away with the thoughts of death. To rectifie this diſtemper, as we ſhould labour to finde this great day a good day, and the great Lord our good Lord, & to be ſuch that even out of this devouring lion we may take honey; ſo, conſider that,

3.Obſ. 3. Concerning the certaitnty of the judgment, ſee be fore. The laſt judgment is to be lookt upon as a matter of greateſt certainty: not as a fiction, but as a moſt reall and undoubted thing. We ſhould look upon it to be as certaine as if it were already with us. Its the policy of Satan to make us diffident of that, which we ſhould be confident of, and confident of that of which we ſhould be diffident. He preſents his own lyes as certainties, and Gods truths, as lyes, or at the beſt, as Conjecturall uncertainties: but our faith muſt take into its vaſt comprehenſion Gods whole revealed will, part whereof is this of the laſt judgement. The laſt and dreadfull judgement will never affright us from ſin, if we look upon it in the devils dreſs of uncertainty; for then we ſhall but ſport with it, and make it our play-fellow in ſtead of our monitor. Let us therefore labour to make it by prayer and meditation to ſink into our hearts, Si nunc omne peccatum, manifeſtâ plecter…tur poenâ, nihil ultimo judicio reſervari crederetur: rurſus ſi nullum peccatum nunc puni ret apertè divinitas, nulla eſſe divina providentia putaretur. Aug. de Civ. Dei cap 8.and to beleeve it, though never ſo diſtant from, or oppoſite to ſenſe; taking heed leſt the deferring thereof, and the preſent impunity of ſinners, deſtroy or damp our belief of Chriſts coming to judgment; conſidering that if every offender ſhould now be openly puniſhed, men would think that nothing would be reſerved to the laſt judgment; as on the contrary, if no offender ſhould be plagued, men would beleeve that there were no providence. And let us beware leſt we make that concealment of the laſt judgment to be an occaſion of ſin, which God intends ſhould be an incentive to repentance.

p. 471This briefly for the note of incitement &c. Behold. The deſcription of the judgment followes, Rev. 1. Jo. 5.27.1 John 5:27and in that, firſt of the firſt part. The coming of the judg to judgment, in theſe words, The Lord cometh with ten thouſands of his Saints.

EXPLICATION.

And here 1. the Title, 2. Approach, 3. Attendance of the Judg, are all worthy of conſideration by way of explication.

1.Tune manifeſtè veniet judicaturus juſtè, qui occultè venerat judicandus injuſtè. Aug. Of the title (Lord) I have ſpoken very largely before pag. 344 &c. p. 1. Of the greatneſs of this Lord, the Judg, as he is God and man, I have alſo ſpoken pag. 527, 528, 529. The reaſons alſo why he ſhal even as man judge the world, I have mentioned p. 525, 526, 528. and how he excludes not Father and holy Ghoſt. Nor wil it be needful here again to repeat the fitneſs of Chriſt for judicature, Rev. 6.16. 1 Jo. 2.28. Rev. 5.9. Rev. 19.11. Pſal. 45.6. 2 Cor. 5.10. Rev. 1.14. 1 Cor. 4.5.Rev 6:161 John 2:28Rev 5:9Rev 19:11Ps 45:62 Cor 5:10Rev 1:141 Cor 4:5in reſpect of his advancement after his humiliation, the neceſſity that the judicial proceeding ſhould be viſible, the great horror and amazement of his enemies, the comfort of the Saints, the excellent qualifications of this judg in regard of his righteouſneſſe, omniſcience, ſtrength and fortitude, &c.

2. For the ſecond therefore, Act. 1.11.10.42.17.13. Aoriſtum ſecundum ponit pro futuro.Acts 1:11Acts 1:10Acts 1:42Acts 1:17Acts 1:13the Approach of the Judg, in the word cometh, Gr. foreign, in which word Jude puts the ſignification of the time paſt, for the time to come, after the manner of the Prophets, who are wont to ſpeak of thoſe things which are to come, as if they were already paſt; and this he doth for two reaſons: Firſt to note the certainty of Chriſts coming to judgment, it being as ſure as if it were already. Concerning this certainty of the coming of Chriſt to judgment, I have ſpoken already pag. 536, Part 1.and in ſeveral pages before. 2. Secondly to ſhew the nearneſs thereof, Chriſts coming is at hand; 1 Cor. 7▪1 Cor 7the time is ſhort (ſaith Paul) its ſails almoſt wound up. The Judge ſtands at the doors. He that ſhal come, wil come, and wil not p. 472tary. If he were coming in Enochs time, if in the firſt, what is he then in the laſt times (as theſe are frequently called!) come Lord Jeſus, come quickly. Behold I come quickly. Rev. 3.11. The Brides prayer and the Bridegrooms promiſe are both for ſpeedy coming, Rev. 1.7. Behold he cometh with clouds &c. not ſhall come; he is as good as come already. Chriſt cometh to us either in ſpirit, or in perſon.

1. In Spirit he cometh. 1. In the Miniſtry, to win and perſwade us to come unto him: thus he went and preached in Noahs time to the ſpirits now in priſon, 1 Pet. 3.19. 2. In ſome ſpecial manifeſtation of his preſence in mercy or judgment: The former, when he meets us with comfort, ſtrength, and increaſe of grace. John 14.18.23. The later, in teſtification of diſpleaſure. Rev. 2.16. John 16.8.

2. In perſon he comes two waies. 1. in carnem. 2. in carne. 1. Into fleſh, in humility in his incarnation, to be judged. 2. In fleſh, in glory at the laſt day, to judg all fleſh.

Where conſider 1. Whence he cometh.

Where conſider 2. Whither he cometh.

Where conſider 3. When he cometh.

1. Whence he cometh; from heaven. 1 Theſ. 4.16. The Lord himſelf ſhall deſcend from heaven; he ſhall come in the clouds of heaven; to heaven he aſcended, and from heaven wil he deſcend. Acts 1.11. This Jeſus which is taken from you into heaven, ſhall ſo come, as ye have ſeen him go into heaven: And its neceſſary that Chriſt ſhould come from heaven to judg, becauſe it is not meet that the wicked ſhould come thither to him, though to be judged; for into that holy place, can no unclean thing enter.

2. Whither cometh he? ſome think that the judgment ſeat ſhal be upon the earth, that the ſentence may be given where the faults have been committed, and that in ſome place neer Jeruſalem, where the judg was p. 473formerly unjuſtly condemned; and particularly ſome think it ſhal be in the valley of Jehoſhaphat (though that place Joel 3.12. contains but an allegorical or typical propheſie.) The Apoſtle ſeems to intimate that the place of judgment ſhal be in the air, 1 Theſ. 4.17. where he mentions our being caught up to meet the Lord in the air, it being probable that the judgment ſhall be in that place where we ſhall meet the judg, in the clouds of the air, (and the Scripture ſaith he ſhall come in the clouds of heaven) and then the divels ſhal be conquered and ſentenced in the very place wherein they have ruled all this while as princes: but over what place, it ſeems to me a raſhneſs to determine.

3. When ſhal he come? In the end of the world; but the particular age, day, or year, is not known to man or Angel, Mark 13.32. this ſecret the Spirit revealed not to, nor taught the Apoſtles, who yet were led by him into all neceſſary truths; and Chriſt muſt come as a thief in the night, and as in the daies of Noah, when men knew nothing. And we are commanded to watch, and to be ever prepared, becauſe we know not the houre: The childiſh curioſity of ſundry in their computation of a ſet year, wherein the day of judgement ſhall be, rather deſerves our caution, then confutation.

3. The third thing to be opened in this coming of the Judg, is his attendance, in theſe words, ten thouſands of his Saints. The words in the original are, foreign, word for word, with his holy ten thouſands, or Myriads.

Four things may here offer themſelves to be explained.

1. Their quantity, in reſpect of numbers, ten thouſands.

2. Their quality, they are holy ones, holy ten thouſands.

3. Their relation. They are his, his, holy ten thouſands.

p. 4744. Their action or employment, they are to come with the Lord.

1. For the firſt. The word foreign in the Greek, properly ſignifies ten thouſand. Thus Acts 19.19. where the Apoſtle mentions foreign, five myriads; its rendred fifty thouſand, and Rev. 9.16. foreign, Vulgar. et Eraſm. vicies mil lies dena millia.two myriads of myriads; we tranſlate twenty thouſand times ten thouſand. foreign, Rev. 5.11. and Dan. 7.10. (foreign,) according to the Septuagint) we render ten thouſand times ten thouſand. So Deut. 33.2. Pſal. 3.6. Dan. 11.12. Luke 12.1. Acts 21.20.Acts 21:20And in thoſe places where the word ten thouſand is uſed (as here in Jude) without the addition of a word of another number, it imports an uncertaine, and very great vaſt number, or an innumerable multitude; Heb. 12.22.Heb 12:22there being a certain number put for an uncertaine.

2. For the ſecond, their quality or property, noted in this word holy or Saints.

Theſe here called holy or ſaints (ſay ſome) are the angels, In millibus ſanctorum nun ciorum ſuorum. Cypr. ad Novarian. Hugo. Lyranus.who in Scripture are oft ſaid to be ſuch with whom Chriſt comes at the laſt day, and alſo called holy: and not ſeldome is their coming with Chriſt, and their holineſs (as here) put together. Thus Luke 9.26. Chriſt is ſaid to come in the glory of the holy Angels, and Matth. 25.31. the Son of man ſhall come, and all the holy Angels with him, &c. Sometimes they are called mighty Angels, 2 Theſ. 1.7. The Lord Jeſus ſhall be revealed from heaven with his mighty Angels. And Deut. 33.2. when God delivered the law upon mount Sinai, it is ſaid, he came with ten thouſands of his Saints; where by Saints may be underſtood Angels, who attended God in the delivering of the law, in which reſpect it is ſaid, that Iſrael received the law by the diſpoſition of Angels, Acts 7.53. and the law is ſaid to be the word ſpoken by Angels, Heb. 2.2. But others more rightly conceive, that by theſe holy Myriads or p. 475ten thouſands in this place, we are likewiſe to underſtand holy men, as wel as the holy Angels; even the Saints ſhall appear with him in glory, Col. 3.4. And more plainly, 1 Theſ. 3.13. the coming of our Lord Jeſus Chriſt is foretold to be with all his Saints. And Mat. 13.43. The righteous ſhal ſhine forth as the ſun in the kingdome of their father; and theſe ſaints or righteous ones who are to attend upon Chriſt, ſhall be not only thoſe who before were with Chriſt in heaven, but even thoſe who ſhal be taken up in the clouds to meet Chriſt, and thereby ſhall be made a part of his attendance, 1 Theſ. 4.17. So that theſe myriads, this innumerable company ſhal be made up of all the glorious Angels and Saints; it ſhal be a general aſſembly; all the ſervants ſhal wait upon their Maſter the Lord Jeſus. We ſhall (ſaith the Apoſtle) all meet, Epheſ. 4.13. there ſhall not be one wanting: and if Chriſt beſtowes new liveries upon all his Saints, they ſhall all, when adorned with them, yeild their attendance to him, in them.

But in what reſpect doth the Apoſtle call them Saints or Holy? Perſons are holy in two reſpects. 1. In reſpect of deſtination, ſeperation, or being ſet apart to holy ſervices and employments. Thus the firſt-born were holy, Exod. 13.2 12. Jer. 1.5.Jer 1:5Thus the Prophets and Apoſtles are oft called holy: Jeremiah was ſanctified from the womb. In this reſpect theſe holy Angels and men may be called holy, as being ſet apart to the peculiar work, and glorious employment of praiſing and glorifying of God for ever. 2. Perſons may be holy in reſpect of true inherent holineſs abiding in them; thus likewiſe theſe Angels and Saints here mentioned may be called holy: for the Angels, they were from their very creation perfectly holy, and afterward by the grace of confirmation made conſtant in holineſſe: as for holy men, though they were formerly made holy of not holy, privatively, that is, having loſt their holineſs, p. 476had holineſs beſtowed upon them by regeneration; and though they were made holy of leſſe holy, by having increaſe and additions of holineſſe beſtowed upon them in this life, yet at this great day, they are with the Angels perfectly holy likewiſe, the ſpirits of juſt men made perfect; in this life they were perficientes, perfecting; then ſhal they be perfecti, having as much holineſs as they can hold; as much as God or themſelves wil deſire, being without any mixtures of unholineſſe in them, all teares being wiped from their eyes, and all ſins from their ſouls, and they preſented faultleſſe before that preſence of glory, not having ſpot or wrinkle or any ſuch thing, but being holy and without blemiſh. Eph. 5.27.

3. For the third, they are called his, his holy ten thouſands; and his they are in three reſpects. 1. In reſpect of Creation, he made them all, whether Saints or Angels; as they are creatures, they are the works of his hands. 2. As they are Saints, they are his alſo, Angels are his by being confirmed in their ſanctity: Holy men are his, becauſe he was the deſerving cauſe of their holineſs, the pattern or exemplary cauſe alſo thereof; and laſtly, by his ſpirit, the efficient cauſe of their holineſs, he is made ſanctification to us, 1 Cor. 1.30. he ſanctifies and cleanſeth his Church with the waſhing of water by the word. 3. They are his, in point of ſervice and attendance; for being ſanctifyed, they wait upon him, and ſerve him in all holy employments here in the kingdome of grace, and hereafter ſhall they attend upon, and come with him as his ſervants in his kingdome of glory.

4. For the fourth, their coming with the Lord Jeſus; theſe ten thouſands of his Saints, ſhall come with him.

1. For his own glory, he wil come in the glory of his holy Angels, and he wil likewiſe come to be glorified in his Saints, and admired in all thoſe that believe in p. 477that day, 2 Theſ. 1.10. How glorious theſe holy myriads or ten thouſands ſhall make Chriſt at the day of judgment, both in regard of their excellencies and numbers. I have ſhewed p. 529, 530, 531. &c. Part 1.How wil the beauty and multitudes of theſe ſubjects ſet forth the glory of the King of glory, who ſhall have myriads of ſervants, every one ſhining like myriads of ſuns, and every ſubject being indeed a King?

The firſt time he came as a ſervant to ſinners, but the ſecond time he ſhal come as the Lord of Saints and Angels. Then his forerunner was John Baptiſt, now he ſhall deſcend with the voice of the Archangel, 1 Theſ. 4.16. then he was attended with twelve poor contemptible men, but now with many millions of glorious Angels; and the Angels (more particularly) ſhall by their attendance, make Chriſts coming glorious in regard of their ſervice and miniſtry; for they ſhall perform the work of the great day, in gathering together the Elect, ſevering the tares from the wheat; (they are called reapers,) running at every command of Chriſt: And this work they ſhall doe, 1. Powerfully, they are the Angels of his power; they are principalities and powers, and excel in power; and at that day Chriſts power ſhal be added to their own 2. They ſhal doe the work of Chriſt willingly; behold their readineſs: the ſervants ſaid, ſhall we gather up the tares? M…tth. 13.28. They who deſire commiſſion aforehand wil… be ready enough when they have it. 3. They ſhal performe it juſtly, holily, faithfully; they ſhall mingle no corrupt paſſions with their executions, nor corruptly reſpect any perſons. Rev. 15.16. The ſeven Angels are clothed in pure and white linnen. 4. Diligently and perfectly, in moſt ſtrict and exact manner; though Angels compared with God are imperfect, yet in compariſon of Gods law, they have perfection, and no ſpot of ſin cleaveth to them; nor elſe could they continue in their glorious ſtate, if they ſhould not be anſwerable p. 478to Gods law in the purity of their nature, and perfection of their work.

2. Chriſt wil come with theſe ten thouſands for the glory of his Saints, and confuſion of the wicked; here Saints have glorified him, but then he will glorifie them; they who have here lien among the pots, ſhall ſhine with raies of majeſty. What glory comparable to that of appearing with Christ in glory, of being priviledged with the dignity of judging and condemning wicked men, 1 Cor. 6.3. Vid. 5 16. part 1 Matth. 12.41, 42. Luk. 11.31, 32.1 Cor 6:3Matt 12:41Matt 12:42Luke 11:31Luke 11:32yea Angels? and that not only 1. by having the practices of theſe Saints, compared to thoſe of the damned. Nor 2. only by their conſenting to, and approving of the ſentence which Chriſt ſhall paſſe upon the wicked. But alſo 3. In regard of that dignitas aſſeſſoria, that dignity whereby they ſhall be advanced to an honourable aſſeſſorſhip with the Lord Chriſt, in ſitting (as it were) with him upon the throne of Judicature: As likewiſe 4. (they in that Judgment being to appear with Chriſt, manifeſt victors over all their enemies) by trampling upon all the pride, malice, and weakneſs of divels and wicked men, and openly and holily inſulting over them as vile, vanquiſhed, and contemptible enemies.

OBSERVATIONS.

1.Obſ. 1. Our greatest wiſdom and trueſt intereſt, is to make Jeſus Chriſt our friend againſt the laſt day. The Lord cometh. He now is, but then he wil openly declare himſelf to be the Lord. How happy will they be, who then put their truſt in him, who have choſen and taken him to be their Lord! 2 Cor. 5.9.2 Cor 5:9The ſervice of Chriſt wil then appear to be the only ſafety and dignity. The wicked who here take no care to make him their Lord, wil (at that day) cal him their Lord, Matth. 7. to be ſure, they ſhal find and feel him their Lord. How unable wil the enemies of Chriſt at the laſt day be to oppoſe him, the Lord that cometh from heaven! In regard of his p. 479very ſituation he wil be above them, and have the advantage of them. Againſt earthly power they might make their party good; the Miniſters of Chriſt they oppoſ'd, but this mighty Lord, who ſhall come armed with an infinite power and dominion over all creatures, which ſhall be acknowledged by them all; (the Angels ſhal obſerve and attend it; the heavens, earth, and elements ſhall be diſſolved by it; the dead bodies of men ſhall be raiſed up out of the graves, the ſea, the bellies of beaſts, by it:) I ſay, this mighty Lord will eaſily and unavoidably cruſh them. A careful ſervant, that expects his maſters return, wil labour to have the work ſet him, finiſh'd. If the Bridegroom be coming, let the Bride deck her ſelf, like Rebecca, eſpying Iſaak afar off, Gen. 24.65. as Joſhua exhorted Iſrael, chap. 3.5. Be ſanctified, for to morrow the Lord wil do wonders among you; (He means, in leading them to Caanan:) ſo our Joſhuah commands us to be ſanctified, becauſe in the laſt day, the Lord wil doe wonders in leading us to the heavenly Canaan. Let us part from ſin; a malefactor cannot ſtand before the Judge; nor ſhall the wicked ſtand in judgment. Our care ſhould be, that we may be found of him in peace; and no peace can any one have with Chriſt, who is not at war with ſin. And how much better and eaſier is it to bear the yoke of ſervice here in doing his will, than that of ſeverity hereafter in the undergoing his wrath. Of this ſee more, pag. 543. part 1.

2.Obſ. 2. The Saints have a strong ground for moderation in every condition. The Lord cometh, and they ſhal come with him: The Lords coming is the Apoſtles argument to urge moderation, Phil. 4.5. How patient and ful of forbearance ſhould they be in ſuſtaining all their croſſes and injuries! Contendly ſhould they here be accounted the refuſe and off-ſcouring of the world. Acts 3 19. Eph. 4 30. Luke. 21.28.Acts 3:19Eph 4:30Luke 21:28Their Lord is coming, and they ſhal come with him in glory; though men here make them their footſtoole, p. 480yet Chriſt hath allotted for every of them a throne. In this world they are not accounted worthy of the ſociety of men, Rom. 8.23. 2 Tim. 4.8. 2 Theſ. 1.6, 7.10. Jam. 5.6, 7, 8. 1 Cor. 4.4.Rom 8:232 Tim 4:82 Thess 1:62 Thess 1:72 Thess 1:10Jas 5:6Jas 5:7Jas 5:81 Cor 4:4but then they ſhall be in the comp any of Angels, yea Chriſt himſelf. Now Chriſt ſeems for a while to leave his family, every piece of houſehold ſtuffe appears to be miſ-placed, or all (as it were) to lye in a huddle or heap together, beautifulleſt veſſels to lie among the pots; but then the veſſels of honour ſhal be ſet up in their places, and the veſſels of diſhonour thrown into theirs. It is not fit that our glory ſhould appear, ſo long as Chriſts glory is hid. In the winter, all the ſap, and life, and fruit, is hid in the root, and then the tree appears not what it is; but the Summer coming, all that was within, appears; ſo in this our winter, though we be the ſons of God, yet it appears not what we ſhal be, 1 Joh 1, 2.1 John 1:2but when Chriſt ſhal appear, we ſhall be like him.

3.Obſ. 3. How cheerfully may Saints think of the laſt judgment! This Lord is their brother, their Saviour and head; he it is who is coming: no wonder if the Bride ſaith, 2 Tim. 4.8.2 Tim 4:8Come. Rev. 22.17 And that the ſaints are caled ſuch as love his appearance: A loving wife, longs for the return of her husband from a far Country. At that judgment day, the judg wil condemn none but malefactors; they who here are juſtified, ſhall then be declared to be ſo. Tis true, Chriſt the judg is (here) called a Lord; but yet he is ſo the ſaints Lord, as that he is alſo their husband. How great is the difference 'twixt a guilty malefactors calling the Judg, my Lord, and a loyal wife her giving her husband that title! Who is it that condemns, if the judg accept, acquit us? he it is that ſhall judg us, who alſo died for our ſins. The father hath delivered all judgment to him, who himſelfe was delivered for our ſins, and ſent into the world, not to condemn the world, but that the world ſhould be ſaved by him: How ſhal he who was ſent into the world to ſave believers, condemn them? how ſhall he who p. 481comes to condemn others for hurting them, hurt them himſelf? how ſhal he who the firſt time came to be put to death for them, ſentence them to die when he comes the ſecond time? How ſhould he throw them away, who was made their head to gather them together? As therefore the believers of the old Teſtament longed to ſee the firſt coming of Chriſt, when he came in the form of a ſervant; ſo ſhould the believers of the new Teſtament deſire the ſecond coming of Chriſt in glory, when he ſhal come as a Lord, the Lord cometh. Of this before, part 1. pag. 545.The nearer the day of Jubilee came, the more the joy of priſoners and debtors was increaſed; the nearer the day of our redemption approacheth, the more ſhould we lift up our heads.

4.Obſ. 4. Chriſt wil be attended only by holy ones at the laſt day. Holy myriads. None ſhal meet with him in peace, but they who firſt meet with him in purity: He wil profeſs to the workers of iniquity at the laſt day, that he knowes them not: How unſutable to the dignity of Chriſt, wil it be to be attended by thoſe who have no better raiment then the filthy rags of ſin! If Achiſh an earthly King had no need of mad men; what need wil the King of glory have of unholy men! If he commands us here to have no fellowſhip with the works of darkneſſe; wil he himſelfe in that day of light and glory, ſhew any love to them? How ſhall Chriſt at that day acquit thoſe openly from the guilt of ſin, who are not before parted from the filth of ſin? Men here in this world are oft aſhamed of holineſſe, but at the laſt day, it wil be the beſt ornament, the beſt defence; without it no man ſhal ſee God: How ſhal Chriſt preſent unclean ones, without ſpot before the preſence of glory? They who wil be aſhamed of Chriſt here for his holineſs, ſhall deſervedly hereafter find Chriſt aſhamed of them for their uncleanneſs.

5. How great is the patience and long-ſuffering of the Lord Jeſus Chriſt; who is contented ſo long to p. 482be hid, and not to ſhew himſelf in glory to the end of the world, ſuffering (mean while) his glory to be vailed, yea trampled on by the wicked. The heavens are now as a curtain between our eyes and his glory: He is out of ſight, and (among the moſt) out of mind; his patience is deſpiſed, and the promiſe of his coming derided; yea his very Saints do not ſo much believe, love, admire him as they ſhould, in regard of their ſins, and his hiding his face. He forbears to ſhew forth his glory and power in judgment; not conſtrainedly, but voluntarily; not becauſe he cannot puniſh, but becauſe he would have ſinners repent. And all this time of his forbearance, he ſees all the impieties committed againſt him, and indignities offered to him and his; yea his hatred of all the ſins which he beholds, is infinitely more keen and intenſe, then that of all the Saints and Angels in the world. How unworthily and diſgracefully was this Lord of glory uſed, when he veiled and hid his glory here upon earth! And yet (I ſay) with what patience and long ſuffering doth he forbear to manifeſt his majeſty and greatneſs to the view of the world; we poor worms have ſhort thoughts and think a ſhort time, long and tedious, ere our enemies fal, and we riſe; but Chriſt ſuffers very long. How patiently ſhould we endure to have our glory obſcured, and injuries unrevenged, ſince our Lord our maſter, the judg himſelf is the greateſt ſufferer, and yet voluntarily unrevenged!

6.Obſ. 6. When Angels and Saints are in their greateſt glory, obſequiouſneſs, and ſerviceableneſs to Chriſt becomes them. All the Saints and Angels of heaven ſhal worſhip and advance Chriſt, when they appear in their higheſt dignity; of him they wil not be aſhamed when they are in their beſt clothes, their robes of moſt ſhining glory; when they lay off al their infirmities, they throw off no love to Chriſt: as Saints are made glorious in their bodies, ſo are thoſe bodies joyned to ſpirits, p. 483made perfect in holineſs, and that holineſs wil ſhew it ſelf in duty and obedience. How unlike to ten thouſands of Saints▪ are they who think they are too good to honour Chriſt, when they are in outward glory and dignity! when they are in their rags, low and afflicted, they wil then ſtoop to do ſomething for Chriſt; but when in their beſt apparel, ſet up, advanced to any pitch of worldly eminency; they then think, they ſhall ſpoil their clothes, and diſgrace their dignities by attending upon Chriſt. Do Saints and Angels wait upon him in their glory, and ſhal worms upon the dunghil think it much to ſerve him! did he our Lord empty himſelf of glory, to ſave, yea ſerve us; and ſhal not we his ſervants ſerve him when filled with glory! Of this more, pag. 457. Part. 1.

Thus far of the firſt part of the deſcription of the judgment, viz. the coming of the Judg. The ſecond followes, the carriage of the Judg in judgment, ver. 15. and in that, 1. His carriage toward all. 2. Particularly toward the wicked.

1. Toward all, in theſe words, To execute judgment upon all.

For this firſt. Two things here require explication.

1. What the Apoſtle here intends by execution of judgment. How judgment is here to be taken, and wherein the execution of judgment at the laſt day doth conſiſt, I have ſpoken at large before, pag. 511, 512, 513. Part 1.

2. How it is ſaid that Jeſus Chriſt ſhall execute judgment upon all, or concerning the univerſality of this judgment, I have likewiſe ſpoken before, pag. 532. Only as to this text, it is to be conſidered, that the word foreign here fitly tranſlated upon, though ſometimes it ſignifies adverſus, againſt, cannot here be ſo rendred, in regard Jude ſpeaks of all the whole company p. 484of thoſe who are to be judged, whom he diſtinguiſheth into good and bad in the next words, to convince all that are ungodly among them; and ſome (namely the godly) ſhall not have judgment executed againſt them, although there ſhall be a judgment concerning, and upon them, to be ſure in reſpect of an happy ſentencing. This word (then) foreign, I take in that ſenſe in which it is uſed, foreign2 Cor. 15.15. we have teſtified (foreign,) of or concerning God, that he raiſed up Chriſt, &c.

The Obſervations hence, follow likewiſe in the forementioned places.

In the ſecond, the carriage of the judg toward the wicked, 1. The manner of his judging them, is conſiderable; which is to be, by way of conviction. To convince &c.

EXPLICATION.

The word in the Original foreign, here tranſlated to convince, imports more then here is expreſſed, and indeed more then can be expreſſed in any one Engliſh word: the ſimple word foreign, (the ſignification whereof by its compoſition is here increaſed and enlarged) is a word belonging to courts of judicature, and ſignifies two things, 1 to prove. 2. to reprove.

1. To prove againſt one, or to accuſe or convince one of a crime ſo clearly, evidently, and unanſwerably, by arguments, reaſons, or teſtimony, that nothing can be objected, alledged, or pretended againſt the proof, by him who is accuſed, but he is thereby compelled to acknowledg the truth of the accuſation. And anſwerably to this ſignification, the word foreign is uſed Joh. 8.9. they which heard it, foreign, being convinced by their own conſcience, went out &c. ſo ver. 46. which of you foreign, convinceth me of ſin. 1 Cor. 14.24, 25. He is convinced (foreign) &c. the ſecrets of his heart are made manifeſt, &c.

p. 4852. To reprove, or reprehend, or correct; and that verbally and by word, as Luc. 3.19. Herod the tetrach foreign, being reproved by him (John) for Heredias &c. ſo Epheſ. 5.11. Have no fellowſhip with the unfruitfull works of darkneſſe, but rather foreign, reprove them. So Tit 2.15. foreign, rebuke with all authority &c. And really or by deed, as Heb. 12.5. Rev. 3. ver. 19. where rebuking is expounded by chaſtning. The word foreign here uſed by Jude, may aptly import either of theſe ſignifications, and by its Compoſition, makes either the more full and ſignificant. For the firſt, at the laſt day, Chriſt ſhall bring to the remembrance of ſinners, thoſe things which they have done, ſo ſet their ſins in order before them, and ſo evidently convince, irradiate, and dilate their Conſciences, that then, they ſhall bring in ſuch full and impartiall evidence againſt them, as ſhall ſilence them, and ſtop their mouthes, they ſhall have nothing to object, but ſhall be compell'd to acknowledg what they have done, and doe thereby deſerve. And this inward Conviction of Conſcience they ſhall be no more able to ſhake off, then to ſhake off themſelves and their very being; they ſhall ſee this lightning, though they ſhould labour to ſhut their eyes: the witneſſe, the guilty, the judg, Idem teſtis, reus judex, tortor, flagellum.the tormenter and ſcourge are all one. Sinners ſhall have a ſelfe Conviction, an ineternal Conviction. They ſhall in that day take part with Chriſt againſt themſelves who have here taken part with their luſts againſt Chriſt. This is that opening of the books, mentioned Rev. 20.12. Wicked mens conſciences ſhall in the laſt day be opened, though here they be ſealed books. In this life they were brib'd, and gave in partiall and imperfect evidence; but then they ſhall bring in the truth, the whole truth, and nothing but the truth. That writing which heretofore was almoſt imperceptible, p. 486ſhall, being held to the fire of divine vengeance, be made legible: And then 2. As Chriſt ſhall convince them evidently, ſo ſhall he reprove them ſeverely, vex them in his ſore diſpleaſure, the lamb will then be turn'd lion: he whoſe bowels heretofore made a noiſe, ſhall now thunder in his indignation. This reproof ſhall be both verball and reall: 1. Verball and by word of mouth. Rom. 2.15, 16. Rev. 20. Cuique opera in memoriam rev…cantur et mentis intuitu mirâ celeritate cernuntur. Aug. l. 20. de C. D cap. 14. Chriſtus in voce evidens apparebit, qui prius cum veniſſet occultus ante Judicem filuit. Aug. l. 20. de C. D. C. 24. Qui omnibus ſe conſpiciendum exhibebit in gloria majeſtatis, etiam omnibus …diendum, ſe praebebit in voce judicis Eſtius. in ſent. 4 diſt. 47. ſec. 1.Rom 2:15Rom 2:16Rev 20That part of the judgment which ſtands in diſquiſition or examination (according to the moſt) ſhall be tranſacted, not by voice, but in ſilence in every ones Conſcience, as the books which ſhall be opened at the laſt day, are not materiall, but thoſe of the Conſciences. That part which ſtands in denouncing ſentence, at leaſt in reſpect of the generall ſentence, which ſhall be pronounced either for the Elect or againſt the reprobate, ſhall be diſpacht (I conceive) by pronouncing a verball ſentence. Thus moſt of the Schoolmen thinke, encouraged thereto by Auguſtin, who ſaith, Chriſt ſhall come openly hereafter with a voice, who coming the firſt time in obſcurity, was ſilent before the judg: and they doubt not but that he who ſhall openly be ſeen in a viſible ſhape, ſhall openly be heard by an audible voice. Now how dreadful will that definitive ſentence of Loſs and paine be, depart from me into everlaſting fire? words brim full of woe, and wherein is ſum'd up the whole damneds wretchedneſſe. All the happineſſe of the Creature hath but one neck, and that cut in ſunder by the one blow of a ſentence of departure from God.

2. Reall. The ſentence ſhall be executed. The ſentence ſhall not be a thunderclap without a thunderbolt, nor a report without a bullet; but this word ſhall be operative, efficacious, a working word, a fiery ſtream proceeding from the throne of the Judg, and ſweeping the condemned into hell, 2 Theſ. 1.9.

p. 487OBSERVATION.Obſ. Part. 1. See pag. 517.544.449. Labour to be convinced of ſin here. Condemnn thy ſelf. Pſal. 50.21.Ps 50:21

Its the greateſt folly to ſhelter our ſin with hopes of ſecrecy. As all things are open and naked before the eyes of our Judg now, ſo will he make them apparant before our own eyes hereafter. God is not mocked. Jer. 23.24. Can any man hide himſelfe in ſecret places that I ſhould not ſee him? Though ſinners now think that God is ſuch a one as themſelves, yet will God hereafter reprove them and ſet their ſinnes in order before them. Every ſinne is fully and clearly manifeſt before God, yea naked, unquartered, and ript up before his eyes, as when a man anatomizeth a body, whereby he curiouſly findes out every little vein or muſcle, though they be never ſo cloſe and hidden. The ungodly ſhall be convinced of the moſt concealed wickedneſſes, and their mouth ſhall be ſhut ſo ſoon as ever Gods book is opened. We may delude men, we cannot deceive God: they cannot convince, unleſſe men be witneſſes againſt thee; God will convince thee by making thine own Conſcience to witneſſe for him againſt thee. Yea, of thoſe ſins which are unknown to thee, ſhalt thou be convinced by him who knoweth all things. We ſhould be (then) ſo far from ſheltring thoſe ſins which we know, that we ought to be humbled for ſuch as we know not.

Thus of the firſt particular, in the carriage of the judge toward the wicked, viz. the manner of his judging them, namely by way of conviction.

2. The parties to be judged, follow in the next place, who are here ſaid for their quality to be ungodly, and for their quantity, all the ungodly. Of this before (at large)

Thirdly the cauſes of, and matters about which they ſhal be judg'd are next cōſiderable, & they are two-fold:

p. 488The firſt, their ungodly deeds. In theſe words; their ungodly deeds which they have ungodly committed.

Not to enlarge upon this firſt particular here conſiderable, Vide part. 1. Pag. 302.303. &c.viz. the generall nature of their deeds, here ſaid to be ungodly, as being ſufficiently known by the former Conſideration of the parties who were call'd ungodly. By which its manifeſt that ungodly deeds are primarily and properly ſuch as are committed immediately againſt God himſelfe, and ſo againſt the firſt table, in the prophane oppoſing of Gods worſhip and honour, in which reſpect ungodlineſſe is diſtinguiſht from unrightouſneſſe, which properly breaks the Commandements of the ſecond table; And yet ſecondarily, and in a more large Conſideration, ungodlineſſe here comprehends any ſin committed either againſt God or man, and ſo againſt any Commandement of the Law; for even that ſin which is directly againſt man, hath in it a defect and a withdrawing of ſome duty due to God. If it be enquired why the Apoſtle onelyonly here ſaith ungodly, and not unrighteous deeds alſo, Its anſwered, for three reſons.

1. Becauſe ungodlineſs and unrighteouſneſs are inſeparable: whereſoever ungodlineſs is, there will be no Conſcience made of unrighteouſneſs: as the two tables were given, ſo are they broken and embraced both together, and he who breaks one, makes no Conſcience of breaking the other, the authority of the giver being the ſame.

2. Becauſe ungodlineſſe is the cauſe of unrighteneſſe: he who hath a prophane godleſs heart, will not ſtick at any act of unjuſtice. Tis the fear of God which is to depart from evill. As holineſſe puts a man upon righteouſneſſe, ſo prophaneneſſe upon unrighteouſneſſe. Pharaoh knew not God, and therefore he oppreſt Iſrael.

3. Becauſe theſe ſeducers flatterd themſelves with p. 489pretences of eminent godlineſſe and holineſs; though they took a liberty to live in many vices and unclean extravagancies: The Apoſtle ſeveral times in this Epiſtle, brands them with the name of ungodly ones, and threatens judgment for their ungodlineſs.

2. For the ſecond, the manner after which they were committed, and that was ungodlily, which they have ungodlily committed.

EXPLICATION.

The words ungodlily committed, are contained in one word in the Original foreign, if it may be rendred by any one Latine word, it muſt be impiarunt; nor can it be in any one Engliſh word properly expreſſed, but muſt be rendred either to doe or perform or live ungodlily. The ſame word is expreſſed but in one place beſides this in all the new Teſtament, and that place is 2 Pet. 2.6. where it is rendred living ungodlily. In the opening hereof, I ſhall only ſhew what it is to commit an evil work ungodlily.

Firſt, more generally it notes the proceeding of theſe nngodly deeds from an ungodly, unſanctified prinple; an unholy unrepentant heart, a mind devoted and addicted to ungodlineſs; this is not the fruit which growes upon a good tree, nor the ſpot of Gods people, who though ſometime they do that which is ungodly, withdraw that duty which is due to God, and commit that evil which is againſt the wil of God, In optimis non nihil peſſimi. Tert. de an. c. 23.yet as the Pſalmiſt ſpeaks, they do not wickedly (as theſe did) depart from God, Pſal. 18.21. the wicked are they who do wickedly againſt the covenant, Dan. 10.32. and of the wicked it is ſaid, Dan. 12.10. that they ſhall doe wickedly.

But 2. That which this doing ungodlily, doth more particularly intend, is the performing of wickedneſs after a wicked and ungodly manner, and that principally theſe four ſeveral waies.

1. By purpoſing and intending of ſin. The wicked is p. 490not overtaken with a ſudden fit of tentation, but reſolves on ſin long before; he makes proviſion for his luſt; he is like a man who layes himſelf to ſleep, drawes the curtains, puts out the candle, and he intends, and in a ſort overtakes his ſleep in ſin; he ſets himſelf in a way that is not good. Pſal. 36.

2. Ungodly deeds are performed after an ungodly manner, by deviſing and contriving of ungodlineſs; the wicked deviſe miſchief, Prov. 6.14. He that deviſeth to do evil, Pſal. 35.20. Prov. 16 30. Jer. 18.18. Pſal. 36.4. Vid. Cartwr. in Pro. 6.14.Ps 35:20Prov 16:30Jer 18:18Ps 36:4Prov 6:14ſhall be called a miſchievous perſon; the heart which deviſeth wicked imaginations is one of the ſeven things which the Lord hates, Prov. 6.16.18. Againſt thoſe who deviſe iniquity, and work evil upon their beds, is a wo denounced, Mich. 2.1. The wicked are workers of iniquity, Matth. 7.22. They are curious, cunning artificers in, and contrivers of ſin; ungodlineſs is their art, trade, and myſtery; they are wiſe to do evil, and men in malice, though children in underſtanding; they are skilful practioners in ſin.

3. By a delighting and taking pleaſure in the committing of ſin: Wicked men are willingly obedient to it; they yeild themſelves to execute its commands, and they univerſally reſign the whole conſent of the wil to the obedience of it. Sin is as pleaſant to ſinners, as bread and wine; they eat the bread of wickedneſs, and drink the cup of violence; they rejoyce to doe evill, and delight in the frowardneſs of the wicked, Prov. 2.14. Wickedneſs is ſweet in their mouths, and they hide it under their tongues, Job. 20.12. as it is not the doing of good, but the delighting in the doing it that makes it done wel, ſo neither is it ſimply the doing of evil, but the doing thereof delightfully, that makes it done ungodlily. It is a ſport to a foole to do miſchiefe Prov. 10.30.

4. By continuing and perſiſting in ſin. Wicked men grow worſe and worſe, their waies increaſe to more ungodlineſſe, they run on in them without repentance: none p. 491ſay, what have I done? Its weakly done to fall, but it is wickedly done to lie ſtil; it is bad to ſtand in the way of ſinners, much worſe to ſit in the ſeat of the ſcornful.

OBSERVATIONS.

1. The godly ſin not as do the wicked. Obſ. 1.The ſinful actions of the godly, proceed not from an heart altogether void of a ſanctified principle; there is in them the ſeed of God; the divine nature, a renewed part, from which their wicked works never iſſue; in the committing of the moſt ungodly of their actions, they themſelves are not altogether ungodly; and they are overtaken unawares with ſin, they ſin of infirmity and we…kneſs; with the purpoſe of their hearts, Acts 11.23.Acts 11:23they cleave to the Lord, though by ſin they be diverted from their holy reſolutions and turned out of the way; they overtake not ſin, but are overtaken by it; like a good marks-man, they aim and level right at the mark; though Satan and their own unregenerate part, ſometime jogging them (as it were) by the elbow, make them in their performances, ſwerve and deviate from the fame: Nor do the godly goe about ſin with the witty wickedneſs and skilfulneſs of the ungodly; they are brought up to another trade, being thildren in malice, and men in underſtanding; they are under the captivity of ſin, which though it may haply have a victory, and exerciſe tyranny over them as an uſurper, doth not exerciſe a raign over them as a King; they are taken ſometime in a tentation by that which the Apoſtle calls foreign, Rom. 7.23. a captivating law, which as by the point of the ſpear, or edg of the ſword forcibly overcomes them, but it doth not bring their whole wil to a compleat conſent and ſubjection to it; they do what they hate, Rom. 7.15. there is ever ſomething in them which hates ſin, which though it doe not alway ſucceed to prevent ſin, yet it p. 492doth alway ſupply with repentance after the commiſſion of ſin; In diſcordiâ s caruis et ſpiritu non facile obtinetur tam perfecta victoria, ut etiam quae ſunt abrumpenda non illigent, et quae ſunt interſicienda, non vulne. rent. Leo d… jejun, ſep. menſ ſer.and though ſome kind of conſent went before to conceive ſin, yet it ſhall not follow after to allow it being committed. Of theſe things more before. concerning walking in the way of Cain.

Obſ. 2. The wicked ſin not of infirmitie. They do not fall into, but follow ſin; they are not pull'd into ſin againſt their wil, or unawares, but they wallow in it: they are not ſurprized by ſin, but they ſel themſelves to it; not ſinning frailely, but ungodlily; they are not, after purpoſe to walk in the waies of Gods commandment, withdrawn unawares out of the way; but they pleaſe themſelves in wandring, and like the beggar, they are never out of their way, or truly diſpleaſe themſelves for being ſo, when they are moſt ſo; let no wicked man then flatter himſelf by preending ſuch a ſin is his infirmity; ſins of weakneſs are not committed wickedly, nor is there wanting ſo much ſtrength in any ſaint, as to ſtrive againſt them, and to ariſe up from them.

3. The manner of committing ſin, is that which ſhall condemn. Obſ. 3.As the manner of doing good is that which commends a good action, ſo the manner of committing evil, is that which makes it moſt deformed in Gods ſight. There is no ſin ſhall condemn, which is not committed wickedly; that which is ſincerely oppoſed and repented of, ſhal never deſtroy: (when the Virgin cried out, ſhe was not to dye.) In ſtead of deſtroying us for it, we ſhall be delivered from it. Hence 'tis that ſundry ſins of the wicked (mentioned in Scripture) were more ſeverely puniſhed, then thoſe committed by the godly, though (as to the nature of the ſin it ſelf) the later ſeemed much more hainous. A child of God ſins not, ſo neither ſhall he ſmart, as doth the ſinner.

This briefly for the firſt ſort of cauſes or matters about which the wicked ſhal he judged, their ungodly p. 493deeds which they have ungodlily committed. Non nulli codices poſt foreign addunt foreign. Lorin. Sed verba per verbum loquendi ſatis intelliguntur. Jd.The ſecond followes, viz. their hard ſpeeches ſpoken againſt him.

EXPLICATION.

The words (hard ſpeeches) are compriſed in this one word (in the Greek) foreign, hard; which one word (hard) muſt nevertheleſs be reſtrained to ſpeeches, Vis Graecae vocis foreign, duritiem importat ex ariditate, quam ariditatem ſpiritualiter habent hi quorum cor durum eſt, et quorum anima dici poteſt ſine aquâ, quia humore grati… deſtituutnur. Lorin. inloc. Ut ea quae dura ſunt, tactui reſiſtunt, ita probra et maledicta Gnoſticorum à rect â ratione maxime ab…orrent. Juſtinian in loc. foreign. 2 Sam. 3 39. 2 Sam. 2.17. Iſa. 14.3. Iſa. 21 2 chap. 27.8.48.4. Cant. 8.6.2 Sam 3:392 Sam 2:17Isa 14:3Isa 21:2Song 8:6in reſpect of the word which followes (namely ſpoken) This word foreign (hard,) according to the force of its own ſignification, imports that hardneſs which comes from the dryneſs of a thing, and which thereby is unpleaſing, harſh, rugged, and ſo hurtful to the touch; and works or words may be ſaid to be hard, when they are grievous, harſh, unpleaſing, churliſh, rough: Thus Exod. 1.14. it is ſaid that the Egyptians made the lives of the Iſraelites bitter (according to the Septuagint) foreign, with hard bondage, 1 Sam. 5.7. his (Gods) hand is (foreign) ſore upon us, and upon Dagon our God. So it is ſaid of Nabal, 1 Sam. 25.3. that he was foreign, churliſh and evil, &c. 1 Kings 12.4. is mentioned the (foreign) grievous ſervice of Solomon. 1 Kings 12.13. The King anſwered the people (foreign) roughly, or (as here in Jude) hard ſpeeches. Joſeph ſpake foreign) roughly. Matth. 25.24. I knew that thou art (foreign) an hard man.

By theſe hard ſpeeches therefore Jude intends, though not ſuch as were afflictive, hurtful to Chriſt; (for as our good words cannot benefit him, ſo neither can our bad ones harm him;) yet ſuch as among men are accounted harſh, grievous, and offenſive; ſuch as were ſpoken in oppoſition, contempt, obſtinacie, ſtubbornneſs againſt him: And thus two waies they ſpake hard ſpeeches againſt Chriſt.

1. Directly; when they ſpake falſely, blaſphemouſly, and irreverently, againſthis perſon, natures, or offices. p. 494And of this I have ſpoken largely before, pag. 364, &c.

2. Indirectly they ſpake againſt him, 1. In ſpeaking againſt his word; and 2. The perſons whom he would have them reverence.

1. For his word, they deride and mock at its promiſes, which they voiced to be encouragements to them to live as they liſt: The goſpel of grace, they turn into laciviouſneſs, and profeſs that it gives them liberty to caſt off all obedience; and therefore all the precepts (they ſay) are antiquated, and of no other uſe now, then to ſhew from what they are delivered. The purity and holineſs required therein, they deride as needleſs niceneſs, as the fetching of a weariſome compaſſe, and the going the fartheſt way about in the journey and courſe of Chriſtianity. The threatnings of the word, they ſecurely ſcoff at, as if they were but empty ſounds, reports without bullets, thunder-claps without bolts; they ſcorn to be ſtopped in their carnal and ſenſual proſecutions (as did they of old by the foretelling of a flood) by the denunciation of a day of judgment: they ſcoffingly enquiring, where is the promiſe of his coming? 2 Pet. 3. They look upon examples of judgment as fables, or nothing at all concerning them: the examples of divine patien…e, they boldly turn into preſumption, with Lamech, Gen. 4.4. If Cain be to be avenged ſeven fold, ſurely Lamech ſeventy and ſeven fold.Juſtinian. in loc.

2. They ſpeak againſt him, in ſpeaking againſt the perſons of others; their governors and ſuperiors they reproach, and ſpeak evil of dignities. Of which largely, ver. 8. Though they allowed not the Magiſtrate to uſe the ſword againſt them, yet did they abuſe that which was ſharper then a ſword againſt him. Againſt private Chriſtians, they ſpake 1. boaſtingly and proudly. And thus Pſal 31.18. Davids enemies ſpake hard things, proudly; and Pſal. 94.4. they ſpake hard things, and boaſt themſelves, namely by threatning ſuch things p. 495which were grievous to be born, inſufferable and inſupportable; they herein reſembling the waves of the ſea, which in their proud ſwelling ſeem to threaten the ſwallowing up of ſhips and ſhore.

2. They ſpeake hard things againſt Chriſtians, by ſlandering and defaming them, caſſing undue aſperſions upon them, 1 Pet. 4.4. becauſe theſe could not find, they made and minted many accuſations againſt them; and that both by uttering thoſe things againſt them, which were falſe and evil, as alſo by uttering true things after a falſe and ſinful manner, as by blazing of ſecret infirmities, amplifying offences beyond their due proportion, leſsning and depraving the good which was in, or done by them; perverting and deſtroying the ſenſe and meaning of their words.

3. They ſpeak hard things againſt Chriſtians by cenſuring and judging them; they uncharitably paſſed ſentence againſt their perſons and practices, voicing the former to be hypocrites, becauſe they would not be prophane; and to have no more then, becauſe they had ſo much as the appearance of holineſs: they judged harſhly of their future eſtate, and of thoſe actions which to theſe cenſurers were unknown; (for they ſpake evil of what they knew not) they ever judged the worſt.

4. They ſpake hard things by mocking and deriding the godly; the holy ſtrictneſs and preciſeneſs of the Saints, occaſioned their ſcorn: Theſe libertines derided them, as if they had made an idol of conſcience, becauſe they durſt not run wi…h them to the ſame exceſs of riot. They turned the glory of holy men into ſhame; for that which made the godly more then men, they abuſed them as children. Luke 23.11. foreignLuke 23:11As (in likelihood) thoſe ſturdy Gyants in Enochs time, ſcoffed both at his purity and predictions; ſo did theſe ſenſual monſters, mock at the Chriſtians, both for their being ſuch manner of perſons, and alſo for the motive of their being ſo, the promiſe p. 496of the coming of Chriſt to judgment.

OBSERVATIONS.Obſ. 1.

1. The excellency of any way or perſons exempts them not from hard words. Even Chriſt himſelfe hath hard words utterd againſt him; Chriſt endured, and therefore he had the Contradiction of ſinners. Where wicked men cannot finde, they will make a cauſe to ſpeak againſt Chriſt, and rather then they will have none at all, this ſhall be it, that they can finde none. The good word of the ungodly is no Commendation to the commended: what evill have I don (ſaid one to a wicked man) that thou ſhouldſt ſpeak well of me? A man is much known by thoſe who accompany and commend him: the Commendation of ſinners, ſince Chriſt had their Contradiction, ſhould rather make thee ſuſpect then ſooth thy ſelfe. If thou wilt be like Chriſt in being holy, thou muſt be like him in being diſgraced. Expect not to have the good word of ſinners, nor be troubled for wanting it. In ſhort, let us not think the worſe of Chriſt or his wayes, becauſe they meet with the unkinde word of the world; rather let us be ſo experimentally acquainted with the worth and goodneſſe of both, that we may be able to confute the hard words of the wicked; to ſay, we have found Chriſt good, when others ſhal give him hard words; nay that we may be the more incited to ſpeak for Chriſt, the more ungodly men ſpeak againſt him. To conclude, let us be harſh to our luſts, and to our ſinfull natures, and be ſenſible of the harſhneſſe and hurtfulneſſe of ſin, and then we ſhall both account Chriſt good; and ſpeak good, not hard words of him.

2.Obſer. 2. A wicked tongue is rugged, harſh grating. It ſpeaks hard things. It is not made of bone, nor is there a bone in it (as ſome obſerve) but yet it utters words that are harder then bones, yea ſharper than ſwords. It hath made incurable gaſhes in the name. p. 497the poyſon latent in and vented by the tongue, is deadly. The mockings of the tongue are call'd cruell. Many men have adventurd to loſe their lives, rather than they would endure the rugged and unpleaſing expreſſions of the tongue. Reproaches are like the living Coals of Juniper which burne hoteſt, and (ſome ſay) they may be kept a whole year. Pſal. 120.4.Ps 120:4The tongue (like fire) though it be a good ſervant, is a bad maſter. The Unicorns horne is very ſalubrious and beneficiall when the apothecary uſeth it in his ſhop, but very hurtfull when upon the head of that fierce and wilde creature. Hence we ſhould be warned to take heed of having a tongue hurtfull to others, as alſo to labour to ſh…eld our ſelves with innocence and patience againſt this cruelly cutting inſtrument, and to finde that the ruggedneſſe and harſhneſſe of others tongues may be onelyonly as a file or wiſp, to take away the ruſt and filth of our corruption; remembring that even the beſt Saints oft want the rubber of a ſinners tongue to make them clean, and that they may make as good an uſe of the reproaching tongue of an Enemy, as of the reproving or comforting tongue of a friend; and that hereby the ſwords of the tongue ſhall let out the corruption of their ſoares, and doe them good againſt the will of their Enemies.

3.Obſ. 3. For our words we are reſponſible before the tribunall of Chriſt. Words paſſe away in reſpect of the ſound, not in reſpect of the guilt and effect even of idle words men ſhall give account. Matth. 12.26. foreign, workleſſe words, which benefit not, and adminiſter no grace to the hearer; how much more then for hurtfull words! If a man may ſin by ſilence, how much more by hurtfull ſpeaking! The ſins of the tongue much diſhonour God. Of all creatures, man alone had the glory of ſpeech beſtowd upon him (and indeed, to what end ſhould an irrationall p. 498creature be furniſht with language?) his tongue was to proclaime his reaſon, and that by ſetting forth the glory of his Maker. Man was made to glorifie God, and the tongue is that inſtrument whereby he ſhould principally doe it. To offend God then by the tongue, is to fight againſt him with his own weapon, and to turne his own artillery upon himſelfe. Further, the ſinfull tongue of all other parts doth moſt hurt to others, not onelyonly by vexing and afflicting them with calumnies, reproaches, diſgraces, but alſo infecting them, and ſcattering its poiſon to tempt and draw to ſin, and error. How great ſhould our care be to throw the ſalt of grace into the ſtreames of our words, to labour that our ſpeech ſhould be alway gracious, Col. 4.6Col 4:6and (as the Apoſtle ſpeaks) ſeaſond with ſalt! and that both by cleanſing the fountaine the heart (for if the ſtomack be corrupt the breath will be unſavory) as alſo by ſetting a watch before the doore of our lips, and by giving entrance to no expreſſions but ſuch as can bring a paſſe from the ſcripture: adding to that double guard the teeth and lips, with which nature hath hedgd, in the tongue, a third, namely the fear of God, which is the beſt keeper both of heart and tongue; alwayes remembring that though words ſeem to vaniſh, and to dye as ſoone as we have ſpoken, yet that our words have not done with us when we have done with them, but that even of our ſeemingly periſht expreſſions, and forgotten (if ſinful) words, ſhall we at the laſt day be convinced. The arrowes of our words, ſhot ſo high that they ſeem to be loſt and out of ſight, will afterward fall upon the heads of thoſe who ſhot them up.

4.Obſ. 4. Chriſt accounts the words ſpoken againſt his, as utterd againſt himſelf. Theſe troubleſome, ruggedtongued ſectaries handled the names of others (as we have heard) rudely; but at the laſt day, Chriſt will convince p. 499them of theſe hard ſpeeches: their fooliſh tongues ſhall recoyl upon themſelves, and rebound like an arrow ſhot againſt a brazen wall, from the reviled innocents, to the nocent revilers. Jeſus Chriſt wil give his Saints more then treble damages, nay, fourfold reſtitution, for all the reproaches which they have ſuſtained; ſinners ſhal reſtore the ſtoln reputations of Saints, and that with intereſt. It is a righteous thing with God to render tribulation to all, who even this way trouble his people. Chriſt wel knowes that all the hard ſpeeches againſt his ſervants were uttered for his ſake; becauſe they did not run with the wicked to the ſame exceſs of riot, they were therefore followed by them with exceſſive reproaches. David ſaid, it was for his ſake, that Saul killed the Prieſts of the Lord; he could not come at David, and therefore he deſtroyed his friends. The wicked cannot reach the perſon, and therefore they tear the picture; but Chriſt wil hereafter ſuffer none to be loſers by him, that have been loſers for him, the revilings uttered againſt Saints, wil at the laſt appear to have been ſpoken againſt the truly great ones, the favorites of the King of glory: Were ye not afraid (ſaith God to Aaron and Miriam) to ſpeak againſt my ſervant Moſes? He ſpeaks to them as ſlandering a great perſon.