William Jenkyn
1. Obs. 1. Honorandi propter imitationem, non adorandi propter religionem. Aug. de ver. rel. cap. 55. 1 Cor. 11.1. Adorantur Crucem, et vendunt Crucifixum. 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 deter 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. they 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.
3. 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. If 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 traducem commendetur fallacia. Aug. qu. 114 nov. et vet. Test. nor 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 have 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 74 The 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. Gent. 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.
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 its 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. Behold 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. Isa. 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 20.12 the 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 strange 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.
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. Thus 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 tells 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.
2. Observ. 2. Great is our naturall backwardness to minde 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, because (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 worst day: they love the world, and their hearts grow to it, and therefore tis 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 plecteretur 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.
This briefly for the note of incitement &c. Behold. The description of the judgment followes, Rev. 1. Jo. 5.27. and 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.
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. in 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. the Approach of the Judg, in the word cometh, Gr. ἦλθε, 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▪ the 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 tary. 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 formerly 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, ἐν μυριάσιν ἁγίαις αὐτοῦ, 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.
4. Their action or employment, they are to come with the Lord.
1. For the first. The word μυριὰς in the Greek, properly signifies ten thousand. Thus Acts 19.19. where the Apostle mentions μυριάδας πέντε, five myriads; its rendred fifty thousand, and Rev. 9.16. δύο μυριάδες μυριάδων, Vulgar. et Erasm. vicies mil lies dena millia. two myriads of myriads; we translate twenty thousand times ten thousand. Μυριάδες μυριάδων, Rev. 5.11. and Dan. 7.10. (μύριαι μυριάδες,) 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. And 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. there 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 ten 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. Thus 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, had 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 that 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? Matth. 13.28. They who desire commission aforehand will 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 to 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. yea 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.
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. The 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 very 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. Their Lord is coming, and they shal come with him in glory; though men here make them their footstoole, yet 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. but 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. but 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. Come. 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 comes 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 be 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, made 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 κατὰ, here fitly translated upon, though sometimes it signifies adversus, against, cannot here be so rendred, in regard Jude speaks of all the whole company of 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) κατὰ, I take in that sense in which it is used, 〈Greek〉 2 Cor. 15.15. we have testified (κατὰ τοῦ Θεοῦ) 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.
The word in the Original ἐξελέγχειν, 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 ἐλέγχειν, (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 ἐλέγχειν is used Joh. 8.9. they which heard it, ἐλεγχόμενοι, being convinced by their own conscience, went out &c. so ver. 46. which of you ἐλέγχει, convinceth me of sin. 1 Cor. 14.24, 25. He is convinced (ἐλέγχεται) &c. the secrets of his heart are made manifest, &c.
2. To reprove, or reprehend, or correct; and that verbally and by word, as Luc. 3.19. Herod the tetrach ἐλεγχόμενος, being reproved by him (John) for Heredias &c. so Ephes. 5.11. Have no fellowship with the unfruitfull works of darknesse, but rather ἐλέγχετε, reprove them. So Tit 2.15. ἔλεγχε, 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 ἐξελέγχειν 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, shall, 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. That 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.
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:
The 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 onely 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 pretences 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.
The words ungodlily committed, are contained in one word in the Original ἀρχὴ, 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 not 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. shall 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 say, 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.
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 weakness; with the purpose of their hearts, Acts 11.23. they 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 νόμον αἰχμαλωτίζοντα, 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 doth 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 deeds which they have ungodlily committed. Non nulli codices post σκληρῶν addunt λόγων. Lorin. Sed verba per verbum loquendi satis intelliguntur. Jd. The second followes, viz. their hard speeches spoken against him.
The words (hard speeches) are comprised in this one word (in the Greek) σκληρὰ, hard; which one word (hard) must nevertheless be restrained to speeches, Vis Graecae vocis σκληροῦ, duritiem importat ex ariditate, quam ariditatem spiritualiter habent hi quorum cor durum est, et quorum anima dici potest sine aquâ, quia humore gratia 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. 〈Greek〉. 2 Sam. 3 39. 2 Sam. 2.17. Isa. 14.3. Isa. 21 2 chap. 27.8.48.4. Cant. 8.6. in respect of the word which followes (namely spoken) This word σκληρὰ (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) ἐν τοῖς ἔργοις τοῖς σκληροῖς, with hard bondage, 1 Sam. 5.7. his (Gods) hand is (σκληρὰ) sore upon us, and upon Dagon our God. So it is said of Nabal, 1 Sam. 25.3. that he was σκληρὸς καὶ πονηρὸς, churlish and evil, &c. 1 Kings 12.4. is mentioned the (σκληρὰ δουλεία) grievous service of Solomon. 1 Kings 12.13. The King answered the people (σκληρὰ) roughly, or (as here in Jude) hard speeches. Joseph spake (σκληρὰ,) roughly. Matth. 25.24. I knew that thou art (σκληρὸς) 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. And 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 patience, 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 which 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 with 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. 〈Greek〉 As (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 of the coming of Christ to judgment.
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. the 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. The 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 shield our selves with innocence and patience against this cruelly cutting instrument, and to finde that the ruggednesse and harshnesse of others tongues may be onely 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. ἀργὰ, 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 creature 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 onely 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. 4.6 and (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 them 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.
