A89503:537
A Practical Commentary on the Epistle of Jude
A practical commentary, or An exposition with notes on the Epistle of Jude. Delivered (for the most part) in sundry weekly lectures at Stoke-Newington in Middlesex. By Thomas Manton, B.D. and minister of Covent-Garden.
London: printed by J.M. for Luke Fawn, 1658
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3. The last thing in the method proposed, is the cure of 1unbelief, God by his mighty power can only cure it, Eph. 1. 19. but the means which we must use may be reduced to two hearts, 1 Cautions, 2 Directions.
3. The last thing in the method proposed, is the cure of 1unbelief, God by his mighty power can onely cure it, Eph. 1. 19. but the means which we must use may be reduced to two hearts, 1 Cautions, 2 Directions.
- 13. The cure of Unbelief.
1. Cautions, 1 Take heed of setting God a task, Psalm 78. 20▪ Can the Lord prepare a Table in the Wilderness, &c. so Matth. 26, 40. if thou be the Son of God, come down from the Cross, this is to go beyond the promise, and to indent with God upon conditions of our own making, so Matth. 4. if thou be the Son of God turn these Stones into Bread, so when we prescribe to God in matter of allowance. We would have God maintain us at such a rate, be so fed, so clothed, have so much by the year, such Portions for our Children, he that will be rich, &c. 1 Tim. 6. 9. God never undertook to give us meat for our lusts, when we subject his Providence to our direction, and prescribe what he shall do for our satisfaction, we do but make a snare for our selves. 2. Take heed of betraying faith, by distrusting present means, 'tis an usual thing. Luke 16. If one come from the dead they ⟨p. 270⟩would believe, if we had Oracles or Miracles, or God did speak to us from Heaven as heretofore, then we should not falter in our trust as we now do; but by this excuse you impeach the Scriptures, Moses and the Prophets are a sufficient ground for saith, and extraordinary means will not work on them, upon whom ordinary do not prevail there were weaknesses then, and so there will be, whatsoever Dispensation God use, Man is Man still they believed not though he opened the Clouds, and commanded Manna from Heaven, Ps. 78. 23. 3. Take heed of •ff's in principles of Faith, Foundation stones if laid loose endanger the whole building, take notice of the first hesitancy, Gen. 3. Yea hath God said? So Matth. 4. 3. If thou be the Son of God, &c. there was a plain Oracle from Heaven determining it a little before, Thou art my beloved Son, but the Devil would fain draw it to an IF. 4. Beware of sin, doubts are the fumes of sin, like the vapours that come from a foul stomach, uprightness begetteth serenity and clearness, as in nature there is often a [Greek or Hebrew], a circular generation, vapours beget showers, and showers beget vapours; so in moral and spiritual things, there is such a circular generation, unbelief maketh way for sin, and sin for unbelief, sin will weaken trust, it cannot be otherwise; shame, and horror, and doubt, these are the consequences of sin, God never undertook to bear us out in the Devils work.
1. Cautions, 1 Take heed of setting God a task, Psalm 78. 20▪ Can the Lord prepare a Table in the Wildernesse, &c. so Matth. 26, 40. if thou be the Son of God, come down from the Crosse, this is to go beyond the promise, and to indent with God upon conditions of our own making, so Matth. 4. if thou be the Son of God turn these Stones into Bread, so when we prescribe to God in matter of allowance. We would have God maintain us at such a rate, be so fed, so cloathed, have so much by the year, such Portions for our Children, he that will be rich, &c. 1 Tim. 6. 9. God never undertook to give us meat for our lusts, when we subject his Providence to our direction, and prescribe what he shal do for our satisfaction, we do but make a snare for our selves. 2. Take heed of betraying faith, by distrusting present means, 'tis an usual thing. Luke 16. If one come from the dead they ⟨p. 270⟩would beleeve, if we had Oracles or Miracles, or God did speak to us from Heaven as heretofore, then we should not faulter in our trust as we now do; but by this excuse you impeach the Scriptures, Moses and the Prophets are a sufficient ground for saith, and extraordinary means will not work on them, upon whom ordinary do not prevail there were weaknesses then, and so there will be, whatsoever Dispensation God use, Man is Man still they beleeved not though he opened the Clouds, and commanded Manna from Heaven, Ps. 78. 23. 3. Take heed of •ff's in principles of Faith, Foundation stones if laid loose indanger the whole building, take notice of the first hesitancy, Gen. 3. Yea hath God said? So Matth. 4. 3. If thou be the Son of God, &c. there was a plain Oracle from Heaven determining it a little before, Thou art my beloved Son, but the Divel would fain draw it to an IF. 4. Beware of sin, doubts are the fumes of sin, like the vapours that come from a foul stomack, uprightnesse begetteth serenity and clearnesse, as in nature there is often a 〈non-Latin alphabet〉, a circular generation, vapours beget showers, and showers beget vapours; so in moral and spiritual things, there is such a circular generation, unbelief maketh way for sin, and sin for unbelief, sin will weaken trust, it cannot be otherwise; shame, and horrour, and doubt, these are the consequences of sin, God never undertook to bear us out in the Divels work.
2. Directions. 1. Strengthen your Assent to the Word of God, fire if well kindled will of it self burst out into a flame, so assurance and comfort would more easily follow, if there were a through and undoubted assent, to the truths of the Word, we take them up hand over head, and then when a temptation cometh, no wonder that the building tottereth, when the foundation is so weak, there are several degrees of assent, conjecture which is but a lighter inclination of the mind to that which is probable; opinion, which is a stronger inclination to think, that, that which is represented is true; but there is formido oppo•ti, 'tis mixed with hesitancy and doubts, [Greek or Hebrew] weak faith; or firm adherence upon sufficient conviction, yet doubts may arise and in time of temptation, this degree of Assent may be overborne; ⟨p. 271⟩but above this, there is a through certainty or assurance of understanding, Col. 2. 2. We should never cease till we come to this; 'tis a great mistake to think that we need not look after the settling of our assent to the truths of the Word: but take these for supposed, but in an hour of temptation we are made sensible of our folly herein; and if I am not mistaken much of our carelessness and unsettledness of life doth proceed from hence. 2. In settling assent begin with natural principles, and then go on to those which are spiritual and mystical. As Gods Being, and Gods Bounty in the everlasting rewards, Heb. 11. 6. the necessity of purity and holiness, Heb. 12. 14. the fall and misery of the creature, and then our redemption by Christ, &c. I observe the Apostles when they came to gain men to faith; began with truths suited to their capacity and present understanding: With the vulgar they evince Creation and Providence, by arguments taken from showers of rain, and the courses of nature, Heb. 14. 16, 17. with the Philosophers they urge the notions of a first cause, and a first mover, and those inclinations in nature towards an eternal good, Acts 17. 3. Urge your hearts with the truths you assent too, and work them upon your affections, Rom. 8. 31. Heb. 2. 3. and Job 5. 27. 4 They observe the disproportion of your respects to things present, and things to come. If the Judgement Seat were fi•ed, and the Books opened, how would natural men tremble, now faith should make it as present, Heb. 11. 1.
2. Directions. 1. Strengthen your Assent to the Word of God, fire if well kindled will of it self burst out into a flame, so assurance and comfort would more easily follow, if there were a through and undoubted assent, to the truths of the Word, we take them up hand over head, and then when a temptation commeth, no wonder that the building tottereth, when the foundation is so weak, there are several degrees of assent, conjecture which is but a lighter inclination of the mind to that which is probable; opinion, which is a stronger inclination to think, that, that which is represented is true; but there is formido oppo•ti, 'tis mixed with hesitancy and doubts, 〈non-Latin alphabet〉 weak faith; or firm adherence upon sufficient conviction, yet doubts may arise and in time of temptation, this degree of Assent may be overborn; ⟨p. 271⟩but above this, there is a through certainty or assurance of understanding, Col. 2. 2. We should never cease till we come to this; 'tis a great mistake to think that we need not look after the setling of our assent to the truths of the Word: but take these for supposed, but in an hour of temptation we are made sensible of our folly herein; and if I am not mistaken much of our carelessenesse and unsetlednesse of life doth proceed from hence. 2. In setling assent begin with natural principles, and then go on to those which are spiritual and mystical. As Gods Being, and Gods Bounty in the everlasting rewards, Heb. 11. 6. the necessity of purity and holinesse, Heb. 12. 14. the fall and misery of the creature, and then our redemption by Christ, &c. I observe the Apostles when they came to gain men to faith; began with truths suited to their capacity and present understanding: With the vulgar they evince Creation and Providence, by arguments taken from showers of rain, and the courses of nature, Heb. 14. 16, 17. with the Philosophers they urge the notions of a first cause, and a first mover, and those inclinations in nature towards an eternal good, Acts 17. 3. Urge your hearts with the truths you assent too, and work them upon your affections, Rom. 8. 31. Heb. 2. 3. and Job 5. 27. 4 They observe the disproportion of your respects to things present, and things to come. If the Judgement Seat were fi•ed, and the Books opened, how would natural men tremble, now faith should make it as present, Heb. 11. 1.
the Apostle •aith, I saw the dead small and great stand before the Lord, &c. Revel. 20. 12. faith which is the evidence of things not seen, should see it, as if it were in being▪ the light of faith, differeth not from the light of Prophecy▪ in regard of the certainty of the thing which is to come or the assured expectation of it, the light of Prophecy requireth a special Revelation▪ and differeth in degree from the light or sight of •aith, as it causeth rapture and ecstatic motions; but as to the seeing of things to come with certainty there they agreed; well then if you would discern the strength or weakness of your faith; observe how differently you are affected with what is present, and what ⟨p. 272⟩is future. So also how differently you are •ffected with things visible, and things invisible, with things temporal and eternal; if upon easy terms you might have a good bargain for lands and riches, how readily would men embrace the offer? for temporal profit what pains will they take? but now in things of soul-concernment we are not alike affected, which is an argument we do not believe them; in all cases tis good to put spiritual things in a parallel temporal instance we are taught that wisdom▪ Mal. 1. 8. Offer it now to the Governor, &c. would we do thus to an earthly Potentate as we do to God? If an able potent friend promise help in troubles, how are we cheered with it? If God promise the same things we are little comforted; if every offence that we commit were liable to the notice of man, & our punishment should be to hold our hand in scalding Lead for half an hour▪ men would be more afraid to offend (then now they are) in the sight of God, who knoweth all their thoughts, and hath threatened eternal torment; if the tasting of such a meat would bring present death, who would be so fool-hardy as to meddle with it; nay, when a thing is but likely to do us hurt, as some meats, in case of the Colic, Gout, or Stone, how cautious are we? To conclude all, let me give you Chrysostoms supposition, for besides unbelief there is somewhat in the strength of evil inclination, suppose a man mightily desirous of rest and sleep, so that he can hardly hold open his eyes, and there were an offer made him of free and undisturbed rest for one night;
the Apostle •aith, I saw the dead small and great stand before the Lord, &c. Revel. 20. 12. faith which is the evidence of things not seen, should see it, as if it were in being▪ the light of faith, differeth not from the light of Prophecy▪ in regard of the certainty of the thing which is to come or the assured expectation of it, the light of Prophecy requireth a special Revelation▪ and differeth in degree from the light or sight of •aith, as it causeth rapture and exstatick motions; but as to the seeing of things to come with certainty there they agreed; well then if you would discern the strength or weaknesse of your faith; observe how differently you are affected with what is present, and what ⟨p. 272⟩is future. So also how differently you are •ffected with things visible, and things invisible, with things temporal and eternal; if upon easie terms you might have a good bargain for lands and riches, how readily would men imbrace the offer? for temporal profit what pains will they take? but now in things of soul-concernment we are not alike affected, which is an argument we do not beleeve them; in all cases tis good to put spiritual things in a paralel temporal instance we are taught that wisdom▪ Mal. 1. 8. Offer it now to the Governour, &c. would we do thus to an earthly Potentate as we do to God? If an able potent friend promise help in troubles, how are we cheared with it? If God promise the same things we are little comforted; if every offence that we commit were liable to the notice of man, & our punishment should be to hold our hand in scalding Lead for half an hour▪ men would be more afraid to offend (then now they are) in the sight of God, who knoweth all their thoughts, and hath threatned eternal torment; if the tasting of such a meat would bring present death, who would be so fool-hardy as to meddle with it; nay, when a thing is but likely to do us hurt, as some meats, in case of the Cholick, Gout, or Stone, how cautious are we? To conclude all, let me give you Chrysostomes supposition, for besides unbelief there is somewhat in the strength of evil inclination, suppose a man mightily desirous of rest and sleep, so that he can hardly hold open his eyes, and there were an offer made him of free and undisturbed rest for one night;
but in case he gave way to it, to be held under an hundred years torment, would he venture and with so great an hazard gratify his drowsy humour; yet such is our fearlessness and security, that we can run the hazard of eternal torment, for a little carnal satisfaction; if a man were sentenced to death and in danger of execution every moment, would not he bestir himself and improve all his interest for a pardon, we are all condemned already; but how few are solicitous to get a copy of their discharge. 5. Bewail the relics of unbelief▪ Mar 9. 24. 6. Chide your hearts for your dejection and distrust of Gods providence, as Ps▪ 42. 5. ⟨p. 273⟩Why art thou so disquieted O my soul, &c. and Psal. 77. 10. this is my infirmity, 'tis the duty of a gracious man to rebuke his fears, to chide himself for admitting mistakes of Gods love, suggestions of unbelief and disputes against the promises. 7. Consider how willing Christ is to help you, he carrieth home the stray lamb upon his own Shoulders rejoicing, Luke 15. 5. how he prizeth the weak beginnings of faith, smoking Flax will he not quench, Matth. 12. 20. taketh notice of the green Figs, Cant. 2. with a mild condescension indulgeth our infirmities, reach hither thy fingers Thomas, John 20. This for the Cure of Unbelief.
but in case he gave way to it, to be held under an hundred years torment, would he venture and with so great an hazard gratifie his drowsie humour; yet such is our fearlessenesse and security, that we can run the hazard of eternal torment, for a little carnal satisfaction; if a man were sentenced to death and in danger of execution every moment, would not he bestir himself and improve all his interest for a pardon, we are all cond•mned already; but how few are solicitous to get a copy of their discharge. 5. Bewail the relicks of unbelief▪ Mar 9. 24. 6. Chide your hearts for your dejection and distrust of Gods providence, as Ps▪ 42. 5. ⟨p. 273⟩Why art thou so disquieted O my soul, &c. and Psal. 77. 10. this is my infirmity, 'tis the duty of a gracious man to rebuke his fears, to chide himself for admitting mistakes of Gods love, suggestions of unbelief and disputes against the promises. 7. Consider how willing Christ is to help you, he carryeth home the stray lamb upon his own Shoulders rejoicing, Luke 15. 5. how he prizeth the weak beginnings of faith, smoaking Flax will he not quench, Matth. 12. 20. taketh notice of the green Figs, Cant. 2. with a mild condescension indulgeth our infirmities, reach hither thy fingers Thomas, John 20. This for the Cure of Ʋnbelief.
VER. 6. And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting Chains under darkness unto the judgement of the great day.
IN this Verse you have the second instance from the Apostate Angels, who notwithstanding the dignity and height of their nature, upon their rebellion were left to a dreadful punishment, in this instance there is an argument not a pari (as in the former verse) but a majori ad minus, not from a like case, but from the greater to the less; for if God spared not such creatures, as by the grace of Creation were advanced to such an excellency of being; certainly he will not spare us what ever Gospel privileges we have, if we walk unsuitably.
IN this Verse you have the second instance from the Apostate Angels, who notwithstanding the dignity and heigth of their nature, upon their rebellion were left to a dreadful punishment, in this instance there is an argument not a pari (as in the former verse) but a majori ad minus, not from a like case, but from the greater to the less; for if God spared not such creatures, as by the grace of Creation were advanced to such an excellency of being; certainly he will not spare us what ever Gospel priviledges we have, if we walk unsuitably.
In these words observe 1. The Sin of the Angels [they kept not their first estate] 2. Their Punishment which is twofold.
1. Present and felt. 2. Future and decreed.
1. Present which is also double: 1. Paena damni their less [they left their own habitation] 2. Paena s•nsas, their ⟨p. 274⟩punishment of pain or sen•e [he hath reserved in everlasting Chains under darkness.]
1. Present which is also double: 1. Paena damni their lesse [they left their own habitation] 2. Paena s•nsas, their ⟨p. 274⟩punishment of pain or sen•e [he hath reserved in everlasting Chains under darknesse.]
2. Future and Decreed [unto the judgement of the great day.]
Because I will not perplex the discourse by grasping at too much at one time, I shall discuss each circumstance a part, and in distinct explication. I begin with the phrases1 implying their sin and fall. [And the Angels] the expression is plural, to no•e the great number of those which fell [their first estate [Greek or Hebrew]] the word may be translated either their principality or their beginning, and which is all one; first estate, if you translate it principality, it will well enough suit with the scope of the Apostle, and the Angels are often called Principalities in Scripture, because of their great power and excellent nature: So Col. 1. 16. Thrones, Dominions, Principalities and Powers; all which terms imply the dignity of the Angelical nature; nay, the Devils themselves because of that power and cunning which they still retain, are called principalities, Eph. 6. 12. We wrestle not against Flesh and Blood, but against Principalities and Powers, against the Rulers of the darkness of this World. If you translate it beginning or first estate; it will more fully express the misery and fall of the Apostate Angels, they being not only departed from the excellency and p•w•r, but from the integrity and righteousness▪ wherein they were first created: So that the point is, that the Angels are fallen from: the condition of their original excellency and integrity.
Because I will not perplex the discourse by grasping at too much at one time, I shall discusse each circumstance a part, and in distinct explication. I begin with the phrases1 implying their sin and fall. [And the Angels] the expression is plural, to no•e the great number of those which fell [their first estate 〈non-Latin alphabet〉] the word may be translated either their principality or their beginning, and which is all one; first estate, if you translate it principallity, it will well enough sute with the scope of the Apostle, and the Angels are often called Principallities in Scripture, because of their great power and excellent nature: So Col. 1. 16. Thrones, Dominions, Principallities and Powers; all which terms imply the dignity of the Angelical nature; nay, the Divels themselves because of that power and cunning which they still retain, are called principallities, Eph. 6. 12. We wrestle not against Flesh and Blood, but against Principallities and Powers, against the Rulers of the darknesse of this World. If you translate it beginning or first estate; it will more fully expresse the misery and fall of the Apostate Angels, they being not onely departed from the excellency and p•w•r, but from the integrity and righteousnesse▪ wherein they were first created: So that the point is, that the Angels are fallen from: the condition of their original excellency and integrity.
- 1The Angels Sin.
So Peter, 2 Pet. 2. 4. [Greek or Hebrew], God spared 1not the Angels that sinned, &c. and John 8. 44. the Devil abode not in the truth, because there is no truth in him; that purity and integrity wherein they were created is there called truth, because truth is the perfection of any rational creature, and that holiness which they had was only to be kept up by the truth or right notions of God; in opening this point I shall inquire
So Peter, 2 Pet. 2. 4. 〈non-Latin alphabet〉, God spared 1not the Angels that sinned, &c. and John 8. 44. the Divel abode not in the truth, because there is no truth in him; that purity and integrity wherein they were created is there called truth, because truth is the perfection of any rational creature, and that holinesse which they had was onely to be kept up by the truth or right notions of God; in opening this point I shall inquire
- 1Doct.
1▪ Wh•• was this […] ⟨p. 275⟩2. What was their sin, or how they departed from it▪ 3. How they came to sin. 4. The number of them that fell. 5. The Time.
1▪ Wh•• was this 〈…〉 ⟨p. 275⟩2. What was their sin, or how they departed from it▪ 3. How they came to sin. 4. The number of them that fell. 5. The Time.
I do confess the Scriptures do speak somewhat sparingly of the nature or fall of Angels, it being calculated chiefly for the use of man; but some hints there are which we shall take notice of, and improve not to satisfy curiosity, but to serve profit. 1. What is this first estate from which they are departed. I answer their original condition of holiness and happiness; every creature which the Lord made, he saw it to be good, much more the Angel whom God created for his own train and company, they are called the Sons of God, Job 38. 7. because they bore his Image, and that in a more eminent degree then man, as being wholly spiritual substances, just, holy, pure, in all qualities representing God their father; 'tis said of man, thou hast made him little lower than the Angels, Psal. 8. 5. when man was at his best there was an inferiority, the image of God was given to us in a less degree, although we were placed above all visible creatures, yet then the Angels we were a little lower; that they were excellent, appeareth in that the Angelical obedience is made the pattern of ours, Matth. 6. 10. And our happiness in heaven is expressed by the condition of their nature, Matth. 22. 30. They are as the Angels of God in Heaven; yea, 'tis notable that when the Scriptures would express any excellency, they use to say 'tis fit for Angels; thus Manna is called *Angels food, not as if they needed food, spirits are not capable of corporal refreshments; but if so high a creature should need food, he could have no better. So the tongue of Angels 1 Cor. 13. 1. that is, with a tongue becoming creatures of so perfect an understanding; but you will say these expressions are meant of the good Angels; I answer that at their first creation, they had the same common nature and excellency, as appeareth by the name of Thrones, Dominions, and Powers, which they yet retain in common with the good Angels; yea ⟨p. 276⟩and by that power, wisdom, and knowledge which is yet left; in their innocency they were alike good, and alike happy, and could contemplate and behold God, and embrace him with delight as others did; all that is Super-natural in the good Angel, is, the grace of confirmation;
I do confesse the Scriptures do speak somewhat sparingly of the nature or fall of Angels, it being calculated chiefly for the use of man; but some hints there are which we shal take notice of, and improve not to satisfie curiosity, but to serve profit. 1. What is this first estate from which they are departed. I answer their original condition of holinesse and happinesse; every creature which the Lord made, he saw it to be good, much more the Angel whom God created for his own train and company, they are called the Sons of God, Job 38. 7. because they bore his Image, and that in a more eminent degree then man, as being wholly spiritual substances, just, holy, pure, in all qualities representing God their father; 'tis said of man, thou hast made him little lower than the Angels, Psal. 8. 5. when man was at his best there was an inferiority, the image of God was given to us in a lesse degree, although we were placed above all visible creatures, yet then the Angels we were a little lower; that they were excellent, appeareth in that the Angelical obedience is made the pattern of ours, Matth. 6. 10. And our happinesse in heaven is expressed by the condition of their nature, Matth. 22. 30. They are as the Angels of God in Heaven; yea, 'tis notable that when the Scriptures would expresse any excellency, they use to say 'tis fit for Angels; thus Manna is called *Angels food, not as if they needed food, spirits are not capable of corporal refreshments; but if so high a creature should need food, he could have no better. So the tongue of Angels 1 Cor. 13. 1. that is, with a tongue becomming creatures of so perfect an understanding; but you will say these expressions are meant of the good Angels; I answer that at their first creation, they had the same common nature and excellency, as appeareth by the name of Thrones, Dominions, and Powers, which they yet retain in common with the good Angels; yea ⟨p. 276⟩and by that power, wisedom, and knowledge which is yet left; in their innocency they were alike good, and alike happy, and could contemplate and behold God, and embrace him with delight as others did; all that is Super-natural in the good Angel, is, the grace of confirmation;
by which they abide in the knowledge and l•ve of God, whereas others left [Greek or Hebrew] their first estate, and 'tis probable this grace was given to the good Angels, in the very mome•t of their creation, before any merit of theirs, or use of their natural abilities, as appeareth by the others sudden fall, and because they are chosen in Christ who is the head of Men and Angels, Col. 1. 16.
by which they abide in the knowledge and l•ve of God, whereas others left 〈non-Latin alphabet〉 their first estate, and 'tis probable this grace was given to the good Angels, in the very mome•t of their creation, before any merit of theirs, or use of their natural abilities, as appeareth by the others sudden fall, and because they are chosen in Christ who is the head of Men and Angels, Col. 1. 16.