A Practical Commentary on the Epistle of Jude

4. These are bewrayed by a proud contempt, and obstinacy against instruction and reproof, Jer. 5. 5. I will go to the great men and speak to them, but these have altogether burst the yoke, and broken the bands, they had cast off all respect and obedience to God, Jer. 13. 15. Hear, give ear, be not proud, &c. So ⟨p. 227⟩Heb. 13. 12. Suffer the words of exhortation, &c. Some spirits are impatient and recoil with the more violence upon a reproof, and storm and vex, which argueth much unsubjection of heart to Christ.

4. These are bewrayed by a proud contempt, and obstinacie against instruction and reproof, Jer. 5. 5. I will goe to the great men and speak to them, but these have altogether burst the yoke, and broken the bands, they had cast off all respect and obedience to God, Jer. 13. 15. Hear, give ear, be not proud, &c. So ⟨p. 227⟩Heb. 13. 12. Suffer the words of exhortaiion, &c. Some spirits are impatient and recoile with the more violence upon a reproof, and storm and vex, which argueth much unsubjection of heart to Christ.

Secondly: he is Jesus, which signifieth a Saviour; now Christ is a Saviour positively as well as privately, he giveth us spiritual blessings, as well as freedom from misery, Joh. 3. 17. That they should not perish but have everlasting life. Again, he is a Saviour, not only by way of deliverance but by way of prevention, he doth not only break the snare, but keep our feet from falling: He is as a Shepherd to lead the flock, as well as a Physician to heal the diseased: We do not take notice of preventive mercies, and yet prevention is better than escape. Again, he is a Saviour by merit, and by power; for he hath not only to do with God but with Satan; God is to be satisfied, and Satan overcome, and therefore he rescueth us out of the hands of Satan, and redeemeth us out of the hands of Gods Justice. To rescue a condemned Malefactor, and take him by force out of the Executioners hands, is not enough, the Judge also must be satisfied, and pass a pardon, or the man is not safe: Christ hath pulled us out of the power of darkness, Col. 1. 13. and in him the Father is well pleased, Mat. 3. 17. There needeth also power to work upon our hearts, as well as merit to satisfy God. Before his Exaltation he redeemed us, then he deserved it, and therefore 'tis said, We have salvation by his death, 1 Thes. 5. 9. After his exaltation he worketh it, and so we are saved by his life, Rom. 5. 10. So that living and dying he is ours, that living and dying we may be his; we have the power of his Exaltation as well as the merit of his humiliation. Once more, he saveth us not only for a while, but for ever, and therefore 'tis called an eternal salvation, Heb. 5. 9. not only from temporal misery but from hell and damnation, not only the body is saved but the soul, and the soul not only from hell but the fear of hell, Heb. 2. 14. from the fear as well as the hurt, from despair and want of hope, as well as from the misery it self. Yet again, he saveth us not only from the evils after sin but the evil of sin, Mat. 1. 21. He shall save his people ⟨p. 228⟩from their sins, there is the chiefest part of his salvation. He doth not only save us in part, but saves us to the uttermost, Heb. 7. 25. He giveth us life, and all things necessary to life. Well then,

Secondly: he is Jesus, which signifyeth a Saviour; now Christ is a Saviour positively as well as privately, he giveth us spiritual blessings, as well as freedom from misery, Joh. 3. 17. That they should not perish but have everlasting life. Again, he is a Saviour, not onely by way of deliverance but by way of prevention, he doth not onely break the snare, but keep our feet from falling: He is as a Shepheard to lead the flock, as well as a Physitian to heal the diseased: We doe not take notice of preventive mercies, and yet prevention is better than escape. Again, he is a Saviour by merit, and by power; for he hath not only to doe with God but with Sathan; God is to be satisfied, and Sathan overcome, and therefore he rescueth us out of the hands of Sathan, and redeemeth us out of the hands of Gods Justice. To rescue a condemned Malefactor, and take him by force out of the Executioners hands, is not enough, the Judge also must be satisfied, and passe a pardon, or the man is not safe: Christ hath pulled us out of the power of darknesse, Col. 1. 13. and in him the Father is well pleased, Mat. 3. 17. There needeth also power to work upon our hearts, as well as merit to satisfie God. Before his Exaltation he redeemed us, then he deserved it, and therefore 'tis said, We have salvation by his death, 1 Thes. 5. 9. After his exaltation he worketh it, and so we are saved by his life, Rom. 5. 10. So that living and dying he is ours, that living and dying we may be his; we have the power of his Exaltation as well as the merit of his humiliation. Once more, he saveth us not onely for a while, but for ever, and therefore 'tis called an eternal salvation, Heb. 5. 9. not onely from temporal misery but from hell and damnation, not only the body is saved but the soul, and the soul not onely from hell but the fear of hell, Heb. 2. 14. from the fear as well as the hurt, from despair and want of hope, as well as from the misery it self. Yet again, he saveth us not only from the evils after sin but the evil of sin, Mat. 1. 21. He shall save his people ⟨p. 228⟩from their sins, there is the chiefest part of his salvation. He doth not onely save us in part, but saves us to the uttermost, Heb. 7. 25. He giveth us life, and all things necessary to life. Well then,

1. Bless God for Jesus Christ, that he took the cure of our salvation into his own hands, he would not trust an Angel, none was fit for it, Isa. 59. I looked and there was no Saviour, therefore mine own arm wrought out salvation; there are poor creatures, like to perish for want of a Saviour, I will go down and help them, as Jonah when he saw the tempest, Cast me into the sea; so when we had raised a tempest, cast me in (saith Christ) Lo I am come to do thy will.

1. Blesse God for Jesus Christ, that he took the cure of our salvation into his own hands, he would not trust an Angel, none was fit for it, Isa. 59. I looked and there was no Saviour, therefore mine own arm wrought out salvation; there are poor creatures, like to perish for want of a Saviour, I will goe down and help them, as Jonah when he saw the tempest, Cast me into the sea; so when we had raised a tempest, cast me in (saith Christ) Lo I am come to do thy will.

1. Reject all other Saviours, Acts 4. 12. There is salvation in no other: nothing could save Noah and his Family but the Ark; if they had devised Ships, they would not hold out against the deluge; especially take heed of making Christ of self, setting up thy own merit, or thy own power, the one in effect renounceth his humiliation, the other his exaltation: Christ came to save that which was lost; the sinking Disciples cried out, Master save us, we perish. 'Tis long ere God bringeth us to this; till you are lost, why should you make choice of a Saviour; swimming is not a thing that can be practised a shore or on firm land; till we are brought into distress we will never look for a Saviour.

1. Reject all other Saviours, Acts 4. 12. There is salvation in no other: nothing could save Noah and his Family but the Ark; if they had devised Ships, they would not hold out against the deluge; especially take heed of making Christ of self, setting up thy own merit, or thy own power, the one in effect renounceth his humiliation, the other his exaltation: Christ came to save that which was lost; the sinking Disciples cryed out, Master save us, we perish. 'Tis long ere God bringeth us to this; till you are lost, why should you make choice of a Saviour; swimming is not a thing that can be practised a shore or on firm land; till we are brought into distress we will never look for a Saviour.

2. Be earnest with God for an interest, and for the manifestation of it, Psal. 35. 3. Say unto my soul I am thy salvation: When the Soul hath chosen God, Lam. 3. 24. The Lord is my portion saith my soul, I'll have no other Saviour, but I'll desire the Lord to ratify it by his consent; I am thy salvation. Those that would make use of Christs salvation in a temporal way pressed on him, untiled the house to come at him, so should we force our selves upon him by an holy boldness.

2. Be earnest with God for an interest, and for the manifestation of it, Psal. 35. 3. Say unto my soul I am thy salvation: When the Soul hath chosen God, Lam. 3. 24. The Lord is my portion saith my soul, I'll have no other Saviour, but I'll desire the Lord to ratifie it by his consent; I am thy salvation. Those that would make use of Christs salvation in a temporal way pressed on him, untiled the house to come at him, so should we force our selves upon him by an holy boldness.

Again, from the words observe, The Son of God was ⟨p. 229⟩¹Christ that he might be Lord and Jesus; anointed of the Father that he might accomplish our salvations. This anointing signifieth two things.

1. 1Observation.

1. The quality and kind of his Office. 2. The Authority upon which it was founded.

First, it noteth the nature of his Offices under the Old Testament three sort of persons were anointed, Kings, Priests, and Prophets, and all these relations doth Christ sustain to the Church. Men that were to be saved lay under a threefold necessity, ignorance, distance from God, and inability to return to him; suitably Christ is a Prophet to show us our misery; a Priest to provide a remedy; a King to instate us in that remedy; therefore according to these three Offices doth the Scripture use words in describing the benefits we have by Christ, John 14. 6. I am the way, the truth, and the life. Christ is the way As a Priest, for his oblation and intercession, we have the boldness to come to God; the truth as a Prophet, the life as a King; take life either for the royal donatives of Grace or Glory. So 1 Cor. 1. 30. He is made to us wisdom, righteousness, sanctification, and redemption. We are ignorant, foolish creatures, therefore Christ is made to us Wisdom as a Prophet; we are guilty creatures, and therefore righteousness as a Priest; sinful creatures, therefore sanctification; miserable creatures, liable to death and hell▪ therefore redemption, and both these as a King: 'twas necessary that the way of our salvation should be opened, effected, and applied, therefore did Christ first come from heaven as a Prophet to preach the Gospel, and then offer up himself through the eternal Spirit as a Priest, and last of all seize upon the Mediatorial throne, as King of the Church. Well then, if our blindness and ignorance troubleth us, let us make use of Christs Prophetical Office, that he may teach us the whole counsel of God; if we are haunted by troubles, and the accusations of our own conscience, let us sprinkle our hearts with the blood of our high Priest, that they may be pacified; if we have any desire to be granted, let us make use of his intercession; if we be discouraged by our own weakness, and the power of our spiritual ⟨p. 230⟩enemies: let us run for protection to our King through whom the Saints are more then Conquerors.

First, it noteth the nature of his Offices under the Old Testament three sort of persons were anointed, Kings, Priests, and Prophets, and all these relations doth Christ sustain to the Church. Men that were to be saved lay under a threefold necessity, ignorance, distance from God, and inability to return to him; suitably Christ is a Prophet to shew us our misery; a Priest to provide a remedy; a King to instate us in that remedy; therefore according to these three Offices doth the Scripture use words in describing the benefits we have by Christ, John 14. 6. I am the way, the truth, and the life. Christ is the way As a Priest, for his oblation and intercession, we have the boldnesse to come to God; the truth as a Prophet, the life as a King; take life either for the royal donatives of Grace or Glory. So 1 Cor. 1. 30. He is made to us wisdom, righteovsness, sanctification, and redemp•ion. We are ignorant, foolish creatures, therefore Christ is made to us Wisdom as a Prophet; we are guilty creatures, and therefore righteousness as a Priest; sinfull creatures, therefore sanctification; miserable creatures, liable to deach and hell▪ therefore redemp•ion, and both these as a King: 'twas necessary that the way of our salvation should be opened, effected, and applyed, therefore did Christ first come from heaven as a Prophet to preach the Gospel, and then offer up himself through the eternal Spirit as a Priest, and last of all seise upon the Mediatorial throne, as King of the Church. Well then, if our blindnesse and ignorance troubleth us, let us make use of Christs Prophetical Office, that he may teach us the whole counsel of God; if we are haunted by troubles, and the accusations of our own conscience, let us sprinkle our hearts with the blood of our high Priest, that they may be pacified; if we have any desire to be granted, let us make use of his intercession; if we be discouraged by our own weaknesse, and the power of our spiritual ⟨p. 230⟩enemies: let us run for protection to our King through whom the Saints are more then Conquerors.

2. It noteth the Authority upon which his Office is founded, he was anointed thereto by God the Father, who in the work of Redemption is represented as the offended party, and supreme Judge; and so 'tis a great comfort to us that Christ is a Mediator of Gods choosing: when Moses interposed of his own accord, he was refused; blot me out of thy book: no saith the Lord, The soul that sinneth, him will I blot out of my Book: but now Jesus Christ took not this honour upon him, but was called of God thereunto; 'twas the will of the Father: so that when we come to God, though we cannot say he is mine, yet we can say, Lord he is thine: a Saviour of thy setting up, thou hast Authorized him, and wilt own thine own way, &c.

2. It noteth the Authority upon which his Office is founded, he was annointed thereto by God the Father, who in the work of Redemption is represented as the offended party, and supream Judge; and so 'tis a great comfort to us that Christ is a Mediatour of Gods chusing: when Moses interposed of his own accord, he was refused; blot me out of thy book: no saith the Lord, The soul that sinneth, him will I blot out of my Book: but now Jesus Christ took not this honour upon him, but was called of God thereunto; 'twas the will of the Father: so that when we come to God, though we cannot say he is mine, yet we can say, Lord he is thine: a Saviour of thy setting up, thou hast Authorized him, and wilt own thine own way, &c.

Once more observe, (which indeed is a point that lieth¹ full in the eye of the Text) That Jesus Christ the master of the world and Lord of the Church is true God. For 'tis said here [denying the only Lord God, and our Lord Jesus Christ] It would seem a strange thing that I should go about to prove the God head of Christ were not blasphemy grown so common, and appearing abroad with so bold a forehead; heretofore it was a grievous abomination to the children of God, when such a thought rushed into their minds; but now some promote it as a settled opinion: 'tis Satan's policy to loosen a corner stone, though he cannot wholly pull it out, he striveth all that he can to make the main Articles of Religion seem at least questionable: But Christians be not shaken in mind, the foundation of the Lord standeth sure; I confess I should wholly omit such disputes; in fundamental Articles, we should not allow a scruple; Thou shalt not enquire after their Gods, Deut. 12. 30. But when such conceits are not only Satanical injections, but mens settled opinions, 'tis good to establish the heart in such principles as this is: that Christ is God, appeareth by express Scripture, where he is called th• true God, 1 John 5. 20. the great God, Tit. 2. 13. to show that he is not a God Inferior to the Father, but equal in power and glory, and that not by courtesy ⟨p. 231⟩and grant, but by Nature. So he is called the Mighty God, the everlasting father Isa. 9. 6. and God over all, Rom. 9. 6. proofs so evident and pregnant, that they need no illustration, and that he is a God equal to the Father, appeareth also by express Texts of Scripture, Phil. 2. 6. He was in the form of God, and thought it no robbery to be equal with God, and Col. 2. 9. in him dwelleth the fullness of the God-head bodily: the Saints are made partakers of the Divine nature, 2 Pet. 1. 5. but in him the whole God-head dwelt personally, and all this was no usurpation of a mothers right; the Jews would have stoned him, because he said God was his Father, making himself equal with God; therefore he meant it not in an ordinary sense, and indeed if he be a God, he is a God by Nature, for God will not give his glory to another. Again, God he must needs be, if you consider the work he ought to do: the work of the Mediator could be dispatched by no inferior agent:

Once more observe, (which indeed is a point that lyeth¹ full in the eye of the Text) That Jesus Christ the master of the world and Lord of the Church is true God. For 'tis said here [denying the onely Lord God, and our Lord Jesus Christ] It would seem a strange thing that I should go about to prove the God head of Christ were not blasphemy grown so common, and appearing abroad with so bold a forehead; heretofore it was a grievous abhomina•ion to the children of God, when such a thought rushed into their minds; but now some promote it as a settled oppinion: 'tis Satans policy to loosen a corner stone, though he cannot wholly pull it out, he striveth all that he can to make the main Articles of Religion seem at least questionable: But Christians be not shaken in minde, the foundation of the Lord standeth sure; I confess I should wholly omit such disputes; in fundamental Articles, we shouldnot allow a scruple; Thou shalt not enquire after their Gods, Deut. 12. 30. But when such conceits are not onely Sathanical injections, but mens settled opinions, 'tis good to establish the heart in such principles as this is: that Christ is God, appeareth by express Scripture, where he is called th• true God, 1 John 5. 20. the great God, Tit. 2. 13. to shew that he is not a God Inferiour to the Father, but equal in power and glory, and that not by courtesie ⟨p. 231⟩and grant, but by Nature. So he is called the Mighty God, the everlasting father Isa. 9. 6. and God over all, Rom. 9. 6. proofs so evident and pregnant, that they need no illustration, and that he is a God equal to the Father, appeareth also by express Texts of Scripture, Phil. 2. 6. He was in the form of God, and thought it no robbery to be equal with God, and Col. 2. 9. in him dwelleth the fulness of the God-head bodily: the Saints are made partakers of the Divine nature, 2 Pet. 1. 5. but in him the whole God-head dwelt personally, and all this was no usurpation of a mothers right; the Jews would have stoned him, because he said God was his Father, making himself equal with God; therefore he meant it not in an ordinary sense, and indeed if he be a God, he is a God by Nature, for God will not give his glory to another. Again, God he must needs be, if you consider the work he ought to do: the work of the Mediator could be dispatched by no inferiour agent:

1. 1Observat. 4.

as Prophet, he was to be greater then all other Prophets and Apostles; for the great Doctor of the Church ought to be Authentic a Law-giver from whose sentence there is no appeal: A Lord in his own house, Heb. 3, 6 one to whom Moses was but a servant, for to him he gave the Law, Heb. 12. 29. One that is to be a Fountain of▪ wisdom to all the Elect, 1 Cor. 1. 30. One that must not only teach but give eyes to see, and ears to hear, and an heart to learn: consider him as a King, a finite power cannot break the force of enemies, pour out the spirit, raise the dead, bestow grace and glory, and become an original fountain of life to all the Elect; all these things are proper to God, the glory which he will not give to another: Consider him as a Priest, and there is two Acts, Oblation and Intercession, and still you will find that he must be God; for his Oblation, he must be one that could offer up himself, Heb. 9. 14. and therefore must have power over his own life, John 10. 18. to lay it down and take it up, which no creature hath: And he must offer himself one for all, 2 Cor. 5. 15. the person that suffered was to be infinite, as good and better then all theirs that should have suffered, as they said to David, thou art better then a thousand of us; and this suffering was to be but once: ⟨p. 232⟩now the wages of sin are eternal death, something there must be to compensate the eternity of the punishment, and nothing could counterpose eternity, but the infiniteness and excellency of Christs person, as a payment in Gold taketh up less room, then a payment in silver, but the value is a• much: 'twas necessary that he should overcome the punishment, for if he were always suffering, we could have no assurance that God were satisfied, and the end was to expiate sin, nothing but an infinite Good could remedy so great an evil, the person wronged is infinite, so is the person suffering; and then his death was not only to be a ransom, but a price, not only [Greek or Hebrew], but [Greek or Hebrew]: a surety to an ordinary creditor, payeth the debt, and freeth the debtor from bonds; Christ was to bring us into grace and favour with God, and to merit Heaven for us: now for the other act of his Priesthood his Intercession; so he was to know our persons and our wants and necessities, as the high Priest had the names of the twelve▪ Tribes on his Breast and shoulders, Exod. 28.

as Prophet, he was to be greater then all other Prophets and Apostles; for the great Doctor of the Church ought to be Authentick a Law-giver from whose sentence there is no appeal: A Lord in his own house, Heb. 3, 6 one to whom Moses was but a servant, for to him he gave the Law, Heb. 12. 29. One that is to be a Foun•ain of▪ wisdom to all the Elect, 1 Cor. 1. 30. One that must not onely teach but give eyes to see, and ears to hear, and an heart to learn: consider him as a King, a finite power cannot break the force of enemies, pour out the spirit, raise the dead, bestow grace and glory, and become an original fountain of life to all the Elect; all these things are proper to God, the glory which he will not give to another: Consider him as a Priest, and there is two Acts, Oblation and Intercession, and still you will finde that he must be God; for his Oblation, he must be one that could offer up himself, Heb. 9. 14. and therefore must have power over his own life, Iohn 10. 18. to lay it down and take it up, which no creature hath: And he must offer himself one for all, 2 Cor. 5. 15. the person that suffered was to be infinite, as good and better then all theirs that should have suffered, as they said to David, thou art better then a thousand of us; and this suffering was to be but once: ⟨p. 232⟩now the wages of sin are eternal death, something there must be to compensate the eternity of the punishment, and nothing could counterpose eternity, but the infiniteness and excellency of Christs person, as a payment in Gold taketh up less room, then a payment in silver, but the value is a• much: 'twas necessary that he should overcome the punishment, for if he were always suffering, we could have no assureance that God were satisfied, and the end was to expiate sin, nothing but an infinite Good could remedy so great an evil, the person wronged is infinite, so is the person suffering; and then his death was not only to be a ransome, but a price, not only 〈non-Latin alphabet〉, but 〈non-Latin alphabet〉: a surety to an ordinary creditor, payeth the debt, and freeth the debtor from bonds; Christ was to bring us into grace and favour with God, and to merit Heaven for us: now for the other act of his Priesthood his Intercession; so he was to know our persons and our wants and necessities, as the high Priest had the names of the twelve▪ Tribes on his Breast and shoulders, Exod. 28.

12▪ 29. and then he is to negotiate with God in the behalf of all believers, and to dispatch blessings suitable to their state: and who can do this but God who knoweth the heart, and trieth the reins? in short, to be a •it Intercessor for all the Elect he is to know our needs, thoughts, sins, prayers, desires, purposes, and to wait on our business day and night, that wrath may not break out upon us, so that his work as mediator, showeth him to be God.

12▪ 29. and then he is to negotiate with God in the behalf of all beleevers, and to dispatch blessings sutable to their state: and who can do this but God who knoweth the heart, and tryeth the reins? in short, to be a •it Intercess•ur for all the El•ct he is to know our needs, thoughts, sins, prayers, desires, purposes, and to waite on our business day and night, that wrath may not break out upon us, so that his work as mediatour, sheweth him to be God.

Well then we learn hence.

1. That Christ is a proper Object for faith, faith is built ¹on God, 1 Pet. 1. 21. and Christ is God, and therefore his merit was sufficient to redeem the Church, who is therefore said to be purchased by the blood of God, Acts 20. 28. this maketh him able to sanctify us, and purge us, for his blood was offered through the eternal spirit, Heb. 9. 14. as God he knoweth our wants; for as to his divine nature he knoweth all things, and then he hath an humane nature, that hath had experience of them he is able as God, to give in the supplies of the spirit, to save to the uttermost, Heb. 7. 25. God manifested in our flesh, is a firm Basis for •aith and comfort.

1. That Christ is a proper Object for faith, faith is built ¹on God, 1 Pet. 1. 21. and Christ is God, and therefore his merit was sufficient to redeem the Church, who is therefore said to be purchased by the blood of God, Acts 20. 28. this maketh him able to sanctifie us, and purge us, for his blood was offered through the eternal spirit, Heb. 9. 14. as God he knoweth our wants; for as to his divine nature he knoweth all things, and then he hath an humane nature, that hath had experience of them he is able as God, to give in the supplies of the spirit, to save to the uttermost, Heb. 7. 25. God manifested in our flesh, is a firm Basis for •aith and comfort.

1. 1Uses.Ʋses.

2. Since he was God by Nature, let us observe the love of Christ in becoming man; men show their love to one another when they hang their Picture about their neck: what did Christ when he took our Nature? to see the great God, in the form of a servant, or hanging upon the Cross, how wonderful! God manifested in our flesh is a mystery fit for the speculation of Angels, 1 Tim 3. 16. with 1 Pet. 1. 11. it would have seemed a blasphemy for us to have thought it; to have desired it: among the Friars, they count it a mighty honour done to their order, if a great Prince when he is weary of the world, cometh among them and taketh their habit, and dyeth in their habit: certainly 'tis a mighty honour to mankind that Christ took our nature and dyed in our nature, and that he was made sin, made man, made a curse: Let us desire to be made partakers of his nature, as he was of ours, this is our preferment to be be partakers of the divine nature, 2 Pet. 1. 5. as this was his abasement, the Sun of righteousness went backward, there was the miracle; and let us use our selves more honourably for the time to come that we may not defile that nature which the Son of God assumed.

2. Since he was God by Nature, let us observe the love of Christ in becomming man; men shew their love to one another when they hang their Picture about their neck: what did Christ when he took our Nature? to see the great God, in the form of a servant, or hanging upon the Cross, how wonderful! God manifested in our flesh is a mystery fit for the speculation of Angels, 1 Tim 3. 16. with 1 Pet. 1. 11. it would have seemed a blasphemy for us to have thought it; to have desired it: among the Fryars, they count it a mighty honour done to their order, if a great Prince when he is weary of the world, commeth among them and taketh their habit, and dyeth in their habit: certainly 'tis a mighty honour to mankinde that Christ took our nature and dyed in our nature, and that he was made sin, made man, made a curse: Let us desire to be made partakers of his nature, as he was of ours, this is our preferment to be be partakers of the divine nature, 2 Pet. 1. 5. as this was his abasement, the Sun of righteousness went backward, there was the miracle; and let us use our selves more honourably for the time to come that we may not defile that nature which the Son of God assumed.