A Practical Commentary on the Epistle of Jude

Thirdly, If less humble, still you are guilty, a man committeth sin and findeth no remorse, upon the pretence of Gods free grace in pardoning, this is still the wantonness which ariseth from the abuse of the Gospel; Gods children never loath themselves more then upon the remembrance of mercy, Ezek. 36. 31. never melted for sin more, then when the warm beams of Gods love thaw their hearts, that they should sin against a pardoning God, a gracious Father: a good Master, &c. every mercy is a new stab at heart, Christs ⟨p. 220⟩look made Peter weep bitterly, nothing affects them so much as grace.

The third point is taken from that Particle [Our] [Greek or Hebrew],¹ he mentioneth their interest in God to provoke them so much the more to zeal, against errors, that were so scandalous to his grace. Note, That sense of Interest in God begets the best zeal for the truths and glory of God. The point consists of two Branches.

The third point is taken from that Particle [Our] 〈non-Latin alphabet〉,¹ he mentioneth their interest in God to provoke them so much the more to zeal, against errours, that were so scandilous to his grace. Note, That sense of Interest in God begets the best zeal for the truths and glory of God. The point consists of two Branches.

1. 1Observat. 3.

1. That Interest in God will beget a zeal for God: it troubleth a good man to see any one wronged, much more to see his own relation wronged, most of all to see his God wronged: can a man profess love to God, and not espouse his quarrel? friends have all things common, common love and common hatred, wrong the one, and the other is not well at ease; so it is in the spiritual friendship between us and God, Psal. 69. 9. The reproaches of them that reproached thee, are fallen upon me: injuries done to God and Religion, will as nearly affect us, as those done to our persons; certainly they that can be silent in the cause of God, have little affection to him, and are so tender of worldly interests, do little value an interest in God: Wisdom is justified of her children, Mat. 11. 19. they are Bastards and not Children, that are afraid or ashamed to own their mothers defence, or can hug those in their bosoms that are enemies to God and his grace, Psal. 139. 21. Do not I hate them O Lord that hate thee? am not I grieved with them that rise up against thee? 'Tis an Argument of his sincerity, that God and he had the same enemies, that he could find no room in his heart for affection to them, that he had no affection to God, when we came into covenant with God: we made a League with him offensive and defensive, to count his friends ours, and his enemies ours, to hate what he hateth, and to love what he loveth; therefore without breach of covenant we cannot be silent in Gods cause▪ and friends to the enemies and abusers of his grace.

1. That Interest in God will beget a zeal for God: it troubleth a good man to see any one wronged, much more to see his own relation wronged, most of all to see his God wronged: can a man profess love to God, and not espouse his quarrel? freinds have all things common, common love and common hatred, wrong the one, and the other is not well at ease; so it is in the spiritual friendship between us and God, Psal. 69. 9. The reproaches of them that reproached thee, are fallen upon me: injuries done to God and Religion, will as neerly affect us, as those done to our persons; certainly they that can be silent in the cause of God, have little affection to him, and are so tender of wordly interests, do little value an interest in God: Wisdom is justified of her children, Mat. 11. 19. they are Bastards and not Children, that are afraid or ashamed to own their mothers defence, or can hug those in their bosoms that are enemies to God and his grace, Psal. 139. 21. Doe not I hate them O Lord that hate thee? am not I greved with them that rise up against thee? 'Tis an Argument of his sincerity, that God and he had the same enemies, that he could finde no room in his heart for affection to them, that he had no affection to God, when we came into covenant with God: we made a League with him offensive and defensive, to count his friends ours, and his enemies ours, to hate what he hateth, and to love what he loveth; therefore without breach of covenant we cannot be silent in Gods cause▪ and friends to the enemies and abusers of his grace.

The Use is to inform us of the reason why the spirits of godly men are so keen against such errors as intrench upon the grace of God; why errors about Christ are horrible to them, a very abomination to their thoughts; because thereupon are built all their hopes, and in such matters they have most experiences, therefore their hearts sparkle within them, others feel a cold indifferency, but they a mighty pressure upon their spirits.

The Use is to inform us of the reason why the spirits of godly men are so keen against such errours as intrench upon the grace of God; why errours about Christ are horrible to them, a very abomination to their thoughts; because thereupon are built all their hopes, and in such matters they have most experiences, therefore their hearts sparkle within them, others feel a cold indifferency, but they a mighty pressure upon their spirits.

I now come to the last part of their description. [And denying the only Lord God, and our Lord Jesus Christ] observe their sin [denying.] The Object [the Lord Jesus Christ,] who is here described three ways. 1. By his absolute rule and supremacy [Greek or Hebrew] the only Lord. 2. By his Essence, [Greek or Hebrew] God. 3. By his Headship over the Church, [Greek or Hebrew], our Lord Jesus Christ

I now come to the last part of their discription. [And denying the onely Lord God, and our Lord Jesus Christ] observe their sin [denying.] The Object [the Lord Jesus Christ,] who is here described three ways. 1. By his absolute rule and supremacy 〈non-Latin alphabet〉 the onely Lord. 2. By his Essence, 〈non-Latin alphabet〉 God. 3. By his Headship over the Church, 〈non-Latin alphabet〉, our Lord Jesus Christ

I shall first vindicate and then open the words, divers take words disjunctively, applying the first clause to the father: the second to the Son: So Erasmus translateth it: God who is that only Lord, and our Lord Jesus Christ: But as Beza observeth: this is not the first time that he is taken tripping in those places, which seem manifestly to assert the Godhead of Christ; briefly then that the whole clause is to be understood of Christ, may be proved by these arguments. 1. Because the parallel place in Peter, from whence this ⟨p. 222⟩seemeth to be taken, maketh mention only of Jesus Christ, where [Greek or Hebrew], the word of absolute Sovereignty is ascribed to him [denying [Greek or Hebrew], the Master that bought them,] 2 Pet. 2. 1. 2. Because to me it seemeth that Jude would lay down all the prerogatives of Christ in his Natures, as God as man: In his relation to the world, so a Master, to the Church, so a Lord, 3. By the tenor of the words in the Original, where there is no new Article to divide them and therefore all these Titles belong to the same person, [Greek or Hebrew]. 4. Many old Copies (as Calvin saith) read thus: denying Christ who is only God and only Lord. 5. Because the heresy of these times struck at Christ, more then God the Father, and only at the Father for Christs sake; and therefore John in his Epistles, speaketh often of those that denied Christ: See 1 John 2. 22. and 1 John 4. 3. 'tis true the School of Simon and some other Sex, held forth many fabulous things of God, and introduced multitude of Rulers by whom the world was governed; but this was to exclude Christ, and to make void that Sovereignty which the Scriptures assert to be committed into his hands: The most ancient Heresies were those of the Simonians, Menandrians, Saturninians, who denied the person of Christ; affirming Simon Magus to be Christ. And the Valentinians, who denied his humane Nature, affirming that he brought his substance from Heaven, and only passed through the Virgin Mary, like water through a Conduit: there is but one Objection against this exposition, and that is, if it be meant of Christ; then the Father will be excluded from being God, for Christ according to the sense alleged, is said to be only Master, only God and only Lord; I Answer, The expression doth not exclude either of the Persons of the Godhead, the Father or the Son;

I shall first vindicate and then open the words, divers take words disjunctively, applying the first clause to the father: the second to the Son: So Erasmus translateth it: God who is that onely Lord, and our Lord Jesus Christ: But as Beza observeth: this is not the first time that he is taken tripping in those places, which seem manifestly to assert the Godhead of Christ; briefly then that the whole clause is to be understood of Christ, may be proved by these arguments. 1. Because the paralel place in Peter, from whence this ⟨p. 222⟩seemeth to be taken, maketh mention onely of Jesus Christ, where 〈non-Latin alphabet〉, the word of absolute Sovereignty is ascribed to him [denying 〈non-Latin alphabet〉, the Master that bought them,] 2 Pet. 2. 1. 2. Because to me it seemeth that Jude would lay down all the prorogatives of Christ in his Natures, as God as man: In his relation to the world, so a Master, to the Church, so a Lord, 3. By the tennor of the words in the Original, where there is no new Article to divide them and therefore all these Titles belong to the same person, 〈non-Latin alphabet〉. 4. Many old Coppies (as Calvin saith) read thus: denying Christ who is onely God and onely Lord. 5. Because the heresie of these times struck at Christ, more then God the Father, and onely at the Father for Christs sake; and therefore John in his Epistles, speaketh often of those that denyed Christ: See 1 John 2. 22. and 1 John 4. 3. 'tis true the School of Symon and some other Sex, held forth many fabulous things of God, and introduced multitude of Rulers by whom the world was governed; but this was to exclude Christ, and to make voyde that Soveraignty which the Scriptures assert to be committed into his hands: The most ancient Heresies were those of the Simonians, Menandrians, Saturninians, who denyed the person of Christ; affirming Simon Magus to be Christ. And the Valentinians, who denyed his humane Nature, affirming that he brought his substance from Heaven, and onely passed through the Virgin Mary, like water through a Conduite: there is but one Objection against this exposition, and that is, if it be meant of Christ; then the Father will be excluded from being God, for Christ according to the sense alledged, is said to be onely Master, onely God and onely Lord; I Answer, The expression doth not exclude either of the Persons of the Godhead, the Father or the Son;

but only the Creatures, and feigned Gods, especially those feigned Rulers and G• vornors of the world▪ which the School of Simon, and the Nicholaitans introduced under the horrid names of Barbell, Abrakan and Kavlakan, &c. and indeed such kind of expressions are frequent in Scripture, as Isa. 44. 8. Is there a ⟨p. 223⟩God beside me? yea there is no God, I know not any: So Isa. 45. 5. I am the Lord, there is none else, there is none besides me: All which expressions are meant of Christ, as appeareth not only by the Titles of Saviour and Redeemer, given to the God that there speaketh; but also by divers passages therein proper to him; yea by a quotation of the Apostles. Compare Isa. 45. 22. 23. with Rom. 14. 11. and Phil. 2. 2. Again you shall find like passages of God the Father, where •e is said to be only true God, Joh. 7. 3. This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent; which is not exclusive of other persons, but of other Gods, and the Scriptures speak thus, because of the unity of the Divine Essence, which all the persons communicate one with another.

but onely the Creatures, and foigned Gods, especially those feigned Rulers and G• vornors of the world▪ which the School of Simon, and the Nicholaitans introduced under the horrid names of Barbel, Abrakan and Kavlakan, &c. and indeed such kinde of expressions are frequent in Scripture, as Isa. 44. 8. Is there a ⟨p. 223⟩God beside me? yea there is no God, I know not any: So Isa. 45. 5. I am the Lord, there is none else, there is none besides me: All which expressions are meant of Christ, as appeareth not onely by the Titles of Saviour and Redeemer, given to the God that there speaketh; but also by divers passages therein proper to him; yea by a quotation of the Apostles. Compare Isa. 45. 22. 23. with Rom. 14. 11. and Phil. 2. 2. Again you shall finde like passages of God the Father, where •e is said to be onely true God, Joh. 7. 3. This is life eternal to know thee the onely true God, and Jesus Christ whom thou hast sent; which is not exclusive of other persons, but of other Gods, and the Scriptures speak thus, because of the unity of the Divine Essence, which all the persons communicate one with another.

The Exposition of the words now they are vindicated will be easy, [And denying] this is done either openly or covertly. Openly, when Christ is clearly renounced and opposed. Covertly, Christ is denied either by the filthy conversation of Christians, or else by Heretical insinuations, striking at his person and natures at a distance, both are intended for these seducers, though they denied Christ, yet they had▪ their pretences and illusions, this Christ whom they denied is described, by his relation in the World [the only Master, or Ruler] this word is opposed to their doting conceit of many Rulers, between whom the Regiment of the World was divided, the next Title is [[Greek or Hebrew] God] so Christ is called because of his divine nature, and then [our Lord] he saith [our] partly to show that this was the Title that he bore in relation to the Church, they being his peculiar people by his fathers gift and his own purchase, partly to awaken their zeal by a consideration of the interest, which they had in this Lord, thus denied; and then the other word [Lord] is proper to Christs Mediator-ship, see 1 Cor. 8. 5. there remaineth but Christs name [Jesus Christ] the word [Jesus] is opened Math. 1. 21. Thou shalt call his name Jesus, for he shall save his people from their sins, and it implieth here that Christs Lordship shall be administered for the salvation of the Church; the other word [Christ] signifieth anointed, ⟨p. 224⟩which noteth his designation from God to be King, Priest, and Prophet, I do thus particularly open the terms, because I suppose the Apostles scope is to give us a sum of the Christian Doctrine, concerning the person, natures and Offices of Jesus Christ, all which were one way or other impugned by the seducers of that age.

The Exposition of the words now they are vindicated will be easie, [And denying] this is done either openly or covertly. Openly, when Christ is cleerly renounced and opposed. Covertly, Christ is denyed either by the filthy conversation of Christians, or else by Heretical insinuations, striking at his person and natures at a distance, both are intended for these seducers, though they denyed Christ, yet they had▪ their pretences and illusions, this Christ whom they denied is described, by his relation in the World [the onely Master, or Ruler] this word is opposed to their doting conceit of many Rulers, between whom the Regiment of the World was divided, the next Title is [〈non-Latin alphabet〉 God] so Christ is called because of his divine nature, and then [our Lord] he saith [our] partly to shew that this was the Title that he bore in relation to the Church, they being his peculiar people by his fathers gift and his own perchase, partly to awaken their zeal by a consideration of the interest, which they had in this Lord, thus denied; and then the other word [Lord] is proper to Christs Mediator-ship, see 1 Cor. 8. 5. there remaineth but Christs name [Jesus Christ] the word [Jesus] is opened Math. 1. 21. Thou shalt call his name Jesus, for he shall save his people from their sins, and it implieth here that Christs Lordship shal be administred for the salvation of the Church; the other word [Christ] signifieth anointed, ⟨p. 224⟩which noteth his designation from God to be King, Priest, and Prophet, I do thus particularly open the terms, because I suppose the Apostles scope is to give us a sum of the Christian Doctrine, concerning the person, natures and Offices of Jesus Christ, all which were one way or other impugned by the seducers of that age.

The points that might be drawn hence are many, for a taste take these.

The points that might be drawn hence are many, for a tast take these.

That Jesus Christ is M•ster and Lord, [Greek or Hebrew], King of nations, Jer. 10. 7. and King of Saints, Rev. 15.¹ 3. or as the Apostle in one place, Head over all things to the Church, Eph. 1. 22. he is over all things Supreme and absolute, but the Churches head, from whom they receive all manner of influence, he hath a rod of Iron to rule the Nations, and a golden Sceptre to guide the Church, in the World he ruleth by his Providences, in the Church by his Testimonies, Psal. 93. per totum. In the World the attribute manifested is Power, in the Church, Grace; well then, here is comfort to Gods people, your Lord is the Worlds Master, let the waves wave, the Lord reigneth, Psal. 93. You need not fear, he is not only Lord to protect you, but Master of them that rise up against you: Again, who would not choose him to be a Lord when whether we will or no, he is our Master; and bow the knee to him, that will else break the back; and touch his golden Sceptre, least we be broken with his Rod of Iron; and take hold of his strength by faith, least we feel it in displeasure; Lord let me feel the efficacy of thy grace, rather then the power of thine anger.

That Jesus Christ is M•ster and Lord, 〈non-Latin alphabet〉, King of nations, Jer. 10. 7. and King of Saints, Rev. 15.¹ 3. or as the Apostle in one place, Head over all things to the Church, Eph. 1. 22. he is over all things Supream and absolute, but the Churches head, from whom they receive all manner of influence, he hath a rod of Iron to rule the Nations, and a golden Scepter to guide the Church, in the World he ruleth by his Providences, in the Church by his Testimonies, Psal. 93. per totum. In the World the attribute manifested is Power, in the Church, Grace; well then, here is comfort to Gods people, your Lord is the Worlds Master, let the waves wave, the Lord reigneth, Psal. 93. You need not fear, he is not onely Lord to protect you, but Master of them that rise up against you: Again, who would not chuse him to be a Lord when whether we will or no, he is our Master; and bow the knee to him, that will else break the back; and touch his g•lden Scepter, least we be broken with his Rod of Iron; and take hold of his strength by faith, least we feel it in displeasure; Lord let me feel the efficacy of thy grace, rather then the power of thine anger.

1. 1Observat. 1.

Observe again: That Christ is Lord and Jesus, he came¹ to rule, and he came to save: I shall handle these two Titles. 1. Conjunctly, and then, 2. Singly and apart.

1. 1Observat. 2.

1. Conjunctly, Let all Israel know that God hath made this Jesus whom ye have crucified Lord and Christ, Acts 2. 36. 'Tis usual to observe in Christs stile and Title, a mixture of words of power, and words of goodness and mercy. See Isa. 9. 6. & a tibi passim, now for what end? partly to show that he is a desirable friend, and a dreadful adversary: partly to set forth the mystery of his person, in whom the two Natures ⟨p. 225⟩did meet, partly to show that he is not good out of impotency and weakness; if we pardon and do good 'tis out of need; God is strong enough to revenge, but gracious enough to save and pardon: Power maketh us cruel; Who findeth his enemy and slayeth him not? if we forbear, 'tis out of policy, not out of pity: the sons of Zerviah may be too hard for us, but Christ who is the great Lord, he is also Jesus, he hath the greatest power, and the greatest mercy; mighty, but yet a Saviour: Partly to show how we should receive him; we should not only come to him for ease, but take his yoke, Mat. 11. 28, 29. Give him your hearts as well as your consciences; if Christ save, let not sin Lord it. What a pitiful thing is it when men would have Christ to redeem them, and Satan to rule and govern them? [Greek or Hebrew], we will not have this man to reign over us, Luke 19. 14. There the business sticks; the carnal mind is enmity to the Law, Rom. 8. Lusts cannot endure to hear of a restraint, and therefore we oppose most Christs Nomothetic power; like angry Dogs we gnaw the chain: the language of every carnal heart is, our lips are our own, who is Lord over us? Psal. 12. 4. To be controlled for every word, every thought, every action, we cannot endure it. Oh consider Christ hath many enemies, but they are his chief enemies that do withstand his reigning, Luke 14. 29. Those mine enemies that would not that I should reign over them, &c.

1. Conjunctly, Let all Israel know that God hath made this Jesus whom ye have crucified Lord and Christ, Acts 2. 36. 'Tis usual to observe in Christs stile and Title, a mixture of words of power, and words of goodness and mercy. See Isa. 9. 6. & a tibi passim, now for what end? partly to shew that he is a desireable friend, and a dreadful adversary: partly to set forth the mystery of his person, in whom the two Natures ⟨p. 225⟩did meet, partly to shew that he is not good out of impotency and weakness; if we pardon and do good 'tis out of need; God is strong enough to revenge, but gracious enough to save and pardon: Power maketh us cruel; Who findeth his enemy and slayeth him not? if we forbear, 'tis out of policy, not out of pitty: the sonnes of Zerviah may be too hard for us, but Christ who is the great Lord, he is also Jesus, he hath the greatest power, and the greatest mercy; mighty, but yet a Saviour: Partly to shew how we should receive him; we should not onely come to him for ease, but take his yoke, Mat. 11. 28, 29. Give him your hearts as well as your consciences; if Christ save, let not sin Lord it. What a pittifull thing is it when men would have Christ to redeem them, and Sathan to rule and gov•rn them? 〈non-Latin alphabet〉, we will not have this man to reign over us, Luke 19. 14. There the businesse sticks; the carnal mind is enmity to the Law, Rom. 8. Lusts cannot endure to hear of a restraint, and therefore we oppose most Christs Nomothetick power; like angry Dogs we gnaw the chain: the language of every cardal heart is, our lips are our own, who is Lord over us? Psal. 12. 4. To be controled for every word, every thought, every action, we cannot endure it. Oh consider Christ hath many enemies, but they are his chief enemies that doe withstand his reigning, Luke 14. 29. Those mine enemies that would not that I should reign over them, &c.

Secondly: Let us handle these two titles singly and apart.

1. He is Lord, Acts 10. 36. Jesus Christ he is Lord of all. As he is God he hath the same glory with the Father; as Mediator there is a dominion that results from his Office; for so he is the heir of all things, the head of all creatures, and King of the Church, and at the last day the Judge of all men. But he is chiefly a Lord because of his heritage in the Church; a Lord over his own people, who are given to him for a possession by God the Father, Psal. 2. 8. and bought with his own blood, Acts 20. 28. and taken into a Marriage-covenant with him, Eph. 5. 25, 26, 27. And as Sarah called her husband Lord, so must the Church own Christ for Lord and Husband. ⟨p. 226⟩Well then, let us acknowledge the dominion of Christ, let him be Lord alone in his own house; let us yield subjection and obedience to him; let us beware of depriving him of that honour to which he hath so good a right: You will say, who are those that deny Christ his Lordship? I answer. 1. They that will not hear his voice, that slight his calls; he inviteth them and prayeth them that they will look into their hearts, consider their eternal condition, but they quench the Spirit, smother light, resist all these motions; these will not hear Christs voice; he entreateth, prayeth that we will come and put our souls under his Government, and we in effect say, we are Lords and will not come at thee, Jer. 2. 31. We are well enough, and shall do well enough without any such care and strictness.

1. He is Lord, Acts 10. 36. Jesus Christ he is Lord of all. As he is God he hath the same glory with the Father; as Mediatour there is a dominion that results from his Office; for so he is the heir of all things, the head of all creatures, and King of the Church, and at the last day the Judge of all men. But he is chiefly a Lord because of his heritage in the Church; a Lord over his own people, who are given to him for a possession by God the Father, Psal. 2. 8. and bought with his own blood, Acts 20. 28. and taken into a Marriage-covenant with him, Eph. 5. 25, 26, 27. And as Sarah called her husband Lord, so must the Church own Christ for Lord and Husband. ⟨p. 226⟩Well then, let us acknowledge the dominion of Christ, let him be Lord alone in his own house; let us yeeld subjection and obedience to him; let us beware of depriving him of that honour to which he hath so good a right: You will say, who are those that deny Christ his Lordship? I answer. 1. They that will not hear his voice, that slight his calls; he inviteth them and prayeth them that they will look into their hearts, consider their eternal condition, but they quench the Spirit, smother light, resist all these motions; these will not hear Christs voyce; he intreateth, prayeth that we will come and put our souls under his Government, and we in effect say, we are Lords and will not come at thee, Jer. 2. 31. We are well enough, and shall doe well enough without any such care and strictness.

2. They that cannot endure his restraints, Jer. 31. 18▪ Thou art as a bullock unaccustomed to the yoke. They cannot endure to hear of denying their fashions, their lusts, their pleasures, their vain thoughts, when every thought, and every desire must be under a Law; so much time spent in duties, such gravity in the conversation, such awe in their speeches, they break off like a wanton heifer; vain and licentious spirits will not be yoked and clogged thus, Mal. 1. 14. What a weariness is it? Sacrifice upon sacrifice! such waiting upon God! they cannot endure it. Man is compared to a wild Ass-col•, not only for grossness of conceit, but for un•a•edness and wildness, Job 11. We would roam abroad without restraint.

2. They that cannot endure his restraints, Jer. 31. 18▪ Thou art as a bullock unaccustomed to the yoke. They cannot endure to hear of denying their fashions, their lusts, their pleasures, their vain thoughts, when every thought, and every desire must be under a Law; so much time spent in duties, such gravity in the conversation, such awe in their speechs, they break off like a wanton heifer; vain and licentious spirits will not be yoked and clogged thus, Mal. 1. 14. What a weariness is it? Sacrifice upon sacrifice! such waiting upon God! they cannot endure it. Man is compared to a wild Asse-col•, not onely for grosness of conceit, but for un•a•edness and wildness, Job 11. We would roam abroad without restraint.