Contumacious Professors.

JUDE.

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 judgment of the great day.

7 Even as Sodom and Gomorrah, and the cities about them, in like manner giving themselves over n 2 Pet. 2. 4. ⚫or, principality. not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew nothing of before; but to put us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith. Though ye know these things, yet (as good Mr. Henry says) ye still need to know them better. There are many things which we have known, which yet we have unhappily forgotten. Is it of no use or service to be put afresh in remembrance of them?

Now what are these things (I use the very words of the late excellent Mr. Henry, which, in this exposition-designed, and accordingly modelled, as a small part of the continuation of his-I always do where I well can) which we Christians need to be put in remembrance of?

1. The destruction of the unbelieving Israelites in the wilderness, v. 5. St. Paul puts the Corinthians in mind of this, 1 Cor. 10. The ten first verses of that chapter (as the scripture is always the best commentary upon itself) are the best explication of this fifth verse of this epistle of Jude. None therefore ought to presume upon their privileges, since many who were brought out of Egypt by a series of amazing miracles, yet perished in the wilderness by reason of their unbelief. Let us not therefore be highminded, but fear, Rom. 11. 20. Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb. 4. 1. They had miracles plenty, they were (as Mr. Henry styles it) their daily bread; yet even they perished in unbelief. We have greater (much greater) advantages than they had; let their error (their so fatal error) be our awful warning.

2. We are here put in remembrance of the fall of the angels, There were a great number of the angels who left their own habitation, who were not pleased with the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought, (like discontented ministers in our age, I might say in every age,) they deserved better; they would, with the title of ministers, be sovereigns, and in effect their Sovereign should be their minister-do all, and only, what they would have him; thus was pride the main and immediate cause or occasion of their fall.

Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord; but God did not spare them, (high and great as they were,) he would not truckle to them, he threw them off, as a wise and good prince will a selfish and deceitful minister; and the great, the all-wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching.

After all, what became of them? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. They who would not be servants to their Maker and his will in their first state, were made captives to his justice, and are reserved in everlasting chains under darkness. Here see what the condition of fallen angels is; they are in chains, bound under the divine power and justice, bound over to the judgment of the great day; they are under darkness, who were once angels of light; so horribly in the dark are they, that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other!

The devils, once angels in the best sense, are reserved, &c. Observe, There is, undoubtedly there is, a judgment to come; the fallen angels are reserved to the judgment of the great day; and shall fallen men escape it? Surely no. Let every reader consider this in due time."

Their chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape; they are held fast and sure under them; the decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind! 3. The apostle here calls to our remembrance the destruction of Sodom and Gomorrah, v. 7. Even as, &c. It is in allusion to the destruction of Pentapolis, or the five cities, that the miseries of the damned are set forth by a lake that burneth with fire and brimstone; they were guilty of abominable wickedness, not to be named or thought on but with the utmost abhorrence and detestation; their ruin is a particular warning to all people to take heed of, and fly from, fleshly lusts that war against the soul, 1 Pet. 2. 11.

"These lusts consumed the Sodomites with fire from heaven, and they are now suffering the vengeance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not," Ps. 4. 4,

to fornication, and going after istrange flesh, are set
forth for an example, suffering the vengeance of
eternal fire.

8 Likewise also these filthy dreamers defile the
9 Yet Michael the archangel, when contending
flesh, despise dominion, and speak evil of dignities.
tother. 92 Pet. 2. 10, 11.
The apostle next exhibits a charge against deceivers who
were now seducing the disciples of Christ from the profession
and practice of his holy religion.

On this occasion the apostle brings in Michael the archangel, &c. v. 9.

Interpreters are at a loss what is here meant by the body of Moses. Some think, that the devil contended that Moses might have a public and honourable funeral, that the place where he was interred might be generally known; hoping thereby to draw the Jews, so naturally prone thereto, to a new and fresh instance of idolatry. Dr. Scott thinks that by the body of Moses we are to understand the Jewish church, whose destruction the devil strove and contended for, as the Christian church is called the body of Christ in the New-Testament style. Others, bring other interpretations, which I will not here trouble the reader with.

Though this contest was mighty eager and earnest, and Michael was victorious in the issue, yet he would not bring a railing accusation against the devil himself; he knew a good cause needed no such weapons to be employed in its defence; it is was afraid of the devil, but he believed God would be offended, said, He durst not bring, &c. Why durst he not? Not that he if, in such a dispute, he went that way to work; he thought it below him to engage in a trial of skill with the great enemy of God and man, which of them should outscold or outrail the other. A memorandum, says good Mr. Henry, to all disputants, never to bring railing accusations into their disputes. Truth needs no supports from falsehood or scurrility. Some say, Michael would not bring a railing accusation against the devil, as knowing beforehand that he would be too hard for him at that weapon. (Mr. Henry.) Some think the apostle refers here to the remarkable passage we have, Num. 20. 7-14. Satan would have represented Moses under disadvantageous colours, which he, good man, had at that time, and upon that occasion, account, stands up in defence of Moses, and, in the zeal of an upgiven but too much handle for. Now Michael, according to this right and bold spirit, says to Satan, The Lord rebuke thee. He would not stand disputing with the devil, nor enter into a particular debate about the merits of that special cause; he knew not patiently suffer him to be insulted, no, not by the prince of Moses was his fellow-servant, a favourite of God, and he would thee: like that of our Lord himself, (Matt. 4, 10,) Get thee ( 1245 †) devils; but in a just indignation cries out, The Lord rebuke

JUDE.

with the devil he disputed about the body of Moses,
durst 'not bring against him a railing accusation, but
said, The Lord "rebuke thee.

Contumacious Professors.

when they feast with you, feeding themselves with out fear: "clouds they are without water, carried without fruit, twice "dead, plucked up by the roots babout of winds; trees whose fruit withereth, 13 Raging waves of the sea, foaming out their the blackness of darkness for ever.

10 But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt them-own shame; wandering stars, to whom is reserved selves.

11 Wo unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. 12 These are spots in your feasts of charity,

Gen. 4. 5.

20 Num. 22. 7, 21.

s Dent. 34. 6. t Ex. 22. 28.
Num. 16. 1, &c. y 2 Pet. 2. 13.
u Zech. 3. 2.
z Phil. 3. 19.
hence, Satan. Moses was a dignity, a magistrate, one beloved
and preferred by the great God; and the archangel thought it
insufferable that such a one should be so treated by a vile apos-
tate spirit, of how high an order soever.
is, "That we ought to stand up in defence of those whom God
So the lesson hence
owns, how severe soever Satan and his instruments are in their
censures of them and their conduct."
particular,) upright magistrates, upon every slip in their be-
They who censure, (in
haviour, may expect to hear, The Lord rebuke thee; and divine
rebukes are harder to be borne than careless sinners now think
for.

V. 10. But these speak evil of the things which they know not,
&c. They who speak evil of religion and godliness, speak evil
of the things which they know not; for if they had known them,
they would have spoken well of them; for nothing but good and
excellent can be truly said of religion; and it is sad that any
thing different or opposite should ever be justly said of any of its
professors; a religious life is the most safe, happy, comfortable,
and honourable life that is.

Observe, Men are most apt to speak evil of those persons and things that they know least of. How many had never suffered by slanderous tongues, if they had been better known! On the other hand, retirement screens some even from just censure. But what they know naturally, &c. It is hard, if not impossible, to find any obstinate enemies to the Christian religion, who do not in their stated course live in open or secret contradiction to the very principles of natural religion: this many think hard and uncharitable; but I am afraid it will appear too true in the day of the revelation of the righteous judgment of God. The apostle likens such to brute beasts, though they often think and boast themselves, if not the wisest, yet at least the wittiest part of mankind.

In those things they corrupt themselves; that is, in the plainest and most natural and necessary things; things that lie most open and obvious to natural reason and conscience; even in those things they corrupt, debase, and defile themselves: the fault, whatever it is, lies not in their understandings or apprehensions, but in their depraved wills, and disordered appetites and affections; they could and might have acted better, but then they must have offered violence to those vile affections which they obstinately chose rather to gratify than mortify.

V. 11. He represents them as followers of Cain, and in v. 12, 13, as atheistical and profane people, who thought little, and perhaps believed not much, of God or a future world; as greedy and covetous, who, so they could but gain present worldly advantages, cared not what came next; rebels to God and man, who, like Core, ran into attempts in which they must assuredly perish, as he did.

V. 12. These are spots in your feasts of charity-the dyárat or love-feasts, so much spoken of by the ancients; these happened by whatever means or mischance to be admitted among them, but were spots in them, defiled and defiling. Observe, It is a great reproach, though unjust and accidental, to religion, when they who profess it, and join in the most solemn institution of it, are in heart and life unsuitable, and even contrary to it.

These are spots. Yet how common in all Christian societies here on earth, the very best not excepted, are such blemishes! The more is the pity! The Lord remedy it in his due time and way; not in men's blind and rigorous way of plucking up the wheat with the tares; but in the heaven we are waiting, hoping, and preparing for, there is none of this mad work, there are none of these disorderly doings.

phesied of these, saying, Behold, the Lord cometh
with ten thousand of his saints,
14 And Enoch also, the seventh from Adam, pro-

15 To execute judgment upon all; and to con

a Prov. 25. 14.
ƒ Is. 57. 20.

13.

which they know little or nothing, and yet have not the wisdom and humility to discern and be sensible how little they know! How happy would our world be, if men either knew more, a practically knew how little they know!

b Eph. 4. 14. e John 15. 4-6. d Heb. 6. 4-6. Matt. li
g Rev. 8. 10, 11. A Zech. 14. 5. i Rev. 9. 13.

planted in the Lord's vineyard, yet fruitless ones.
Trees whose fruit withereth, &c. Trees they are, for they are

be without fruit. It is a sad thing when men seem to begin in
the Spirit, and end in the flesh; which is almost as common a
Observe, They, whose fruit withereth, may be justly said to
case as it is an awful one.

though this is appointed for us all. The text speaks of such, as being twice dead; one would think to be once dead were enough; we none of us, till grace renes of this being twice dead? Take Mr. Henry's answer in his own us to a higher degree than ordinary, love to think of dying once, words; lapsed state; but they seemed to recover, and, as a man in a What then is the meaning swoon, to be brought to life again, when they took upon then They had been once dead in their natural, fales, the profession of the Christian religion; but now they are dead again by the evident proofs they have given of their hypocrisy whatever they seemed, they had nothing truly vital in them.

why cumber they the ground? Away with them to the tire. Plucked up by the roots; as we commonly serve dead trees, from which we expect no more fruit; they are dead, dead, dead;

V. 13. Raging waves of the sea; boisterous, noisy, and clamorous; full of talk and turbulency, but with little, (if any,) sense or meaning;

men of better sense and calmer tempers, which yet will in the
Foaming out their own shame; creating much uneasiness to
psalmist's prayer ought always to be that of every honest and
end turn to their own greater shame and just reproach. The
25. 21;) and if it will not, let me be unpreserved." If honesty
signify little now, knavery will signify much less, and that in a
good man;
"Let integrity and uprightness preserve me, (Ps.
very little while.

they are got to port, the waves are forgotten, as if no longer u
being; their noise and terror are for ever ended.
Raging waves are a terror to sailing passengers; but when

keep not that steady, regular course which the fixed ones do, Wandering stars; planets that are erratic in their moti know where to find them. This allusion carries in it a lively emblem of false teachers, who are sometimes here and some but shift their stations, that one has sometimes much ado to times there, so that one knows not where nor how to fix them In the main things, at least, one would think something should be fixed and steady; and this might be without infallibility, any pretensions to it in us-poor mortals. men might agree, without throwing the populace into the utmost tics, the great subjects of present debate, surely there are cer anguish and distress of mind, or blowing up their passions into tain stamina in which wise and good, honest and disinterested In religion and poli whereof they affirm. rage and fury, without letting them know what they say, er

When they feast with you, they feed themselves without fear.dise of them, 2 Pet. 2. 3. Arrant gluttons, no doubt, they were; such as minded only the gratifying of their appetites with the daintiness and plenty of their fare; they had no regard to Solomon's caution, Prov. 23. 2. Mr. Henry's note on this passage, is, In common eating and drinking a holy fear is necessary, much more in feasting; though we may sometimes be more easily and insensibly overcome at a common meal than at a feast; for, in the case supposed, we are less upon our guard, and sometimes, at least to some per-made of in any other part or place of scripture; yet now it is sons, the plenty of a feast is its own antidote, as to others, it may prove a dangerous snare.

Clouds they are without water; which promise rain in time of drought, but perform nothing of what they promise. Such is the case of formal professors, who, at first setting out, promise much, like early blossoming trees in a forward spring, but, in conclusion, bring forth little or no fruit.

Carried about of winds; light and empty, easily driven about this way or that, as the wind happens to sit; such are empty, ungrounded professors, an easy prey to every seducer. It is amazing to hear many talk so confidently of so many things of ( 1246 †)

future world: not every one who teaches by mistake any thing To whom is reserved the blackness of darkness for ever. Fake that is not exactly true; (for who then in any public assemb teachers are to expect the worst of punishments in this and durst open a bible to teach others, unless he thought himself equal or superior to the angels of God in heaven?) but every one who prevaricates, dissembles, would lead others into by-paths and side-ways, that he may have opportunity to make a gain or blackness of darkness for ever, I shall only say, that this terribe prey of them, or (in the apostle's phrase) to make mercha expression, with all the horror it imports, belongs to false teachBut enough of this. As for the God, and betray the souls of men. ministers and people cautious, I know not what will. ers, truly, not slanderously so called, who corrupt the word of If this will not make both The doom of this wicked people is declared. scripture, that there was such prophecy; one plain text of scrip V. 14-16. This prophecy of Enoch we have no menen believe, especially when relating to a matter of fact; but in matters of faith, necessary saving faith, God has not seen fl ture is proof enough of any one point that we are required to blessed be his holy name he has not, to try us far; there is no fundamental of Christian religion, truly so called, which is no may know what the Holy Ghost does, and consequently w ought to, lay the greatest stress upon. inculcated over and over in the New Testament; by which wo phecy of Enoch was preserved by tradition in the Jewish church; others, that the apostle Jude was immediately inspired Some say that this pro

vince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage.

k Ps. 73. 9.

with the notice of it: be that how it will, it is certain that there was such a prophecy of ancient date, of long standing, and universally received in the Old-Testament church; and it is a main point of our New-Testament creed.

Observe, Christ's coming to judgment was prophesied of as early as the middle of the patriarchal age, and was therefore even then a received and acknowledged truth.

The Lord cometh with his holy myriads; including both angels, and the spirits of just men made perfect. What a glorious time will that be, when Christ shall come with ten thousand of these! And we are told for what great and awful ends and purposes he will come so accompanied and attended, namely, to execute judgment upon all.

Observe, It was spoken of then, so long ago, as a thing just at hand; "Behold, the Lord cometh; he is just a coming, he will be upon you before you are aware, and, unless you be very cautious and diligent, before you are provided to meet him comfortably." He cometh, 1. To execute judgment upon the wicked. 2. To convince them.

Observe, Christ will condemn none without precedent, trial, and conviction; such conviction as shall at least silence even themselves; they shall have no excuse or apology to make, that they either can or dare then stand by; then every mouth shall be stopped, the Judge and his sentence shall be (by all the impartial) approved and applauded, and even the guilty condemned criminals shall be speechless, though at present they want not bold and specious pleas, which they vent with all assurance and confidence; and yet it is sure that the mock trials of prisoners in the jail among themselves, and the real trial at the bar before the proper judge, soon appear to be very different things.

I cannot pass this fifteenth verse without taking notice how often, and how emphatically, the word ungodly is repeated in it; no less than four times; ungodly men, ungodly sinners, ungodly deeds, and, as to the manner, ungodly committed. Godly or ungodly signifies little with men now-a-days, unless it be to scoff at and deride even the very expressions; but it is not so in the language of the Holy Ghost.

Observe, Omissions, as well as commissions, must be accounted for in the day of judgment.

Observe further, Hard speeches of one another, especially if ill grounded, will most certainly come into account at the judgment of the great day. Let us all take care in time. "If thou," says one of our good old puritans, “smite (a miscalled heretic, or) a schismatic, and God find a real saint bleeding, look thou to it, how thou wilt answer it." It may be too late to say before the angel, that it was an error, Ec. 5. 6. I only here allude to that expression of the divinely inspired writer.

In the sixtenth verse the apostle enlarges further on the character of these evil men and seducers; they are murmurers, complainers, &c.

Observe, A murmuring complaining temper, indulged and expressed, lays men under a very ill character; such are very weak at least, and for the most part very wicked; they murmur against God and his providence, against men and their conduct; they are angry at every thing that happens, and never pleased with their own state and condition in the world, as not thinking it good enough for them.

Such walk after their own lusts; their will, their appetite, their fancy, are their only rule and law. Mr. Henry's note here, is, That they who please their sinful appetites, are most prone to yield to their ungovernable passions.

Lastly, The apostle here gives exhortation to those to whom he wrote, which, with the doxology in the two last verses, concludes the epistle.

V. 17-25. V. 17. But, beloved, remember, &c. "Remember, take heed that ye think it not strange (so as to stumble and be offended, and have your faith staggered by it) that such people as the seducers before described and warned against should arise (and that early) in the Christian church, seeing all this was foretold by the apostles of our Lord Jesus Christ, and, consequently, the accomplishment of it in the event, is a confirmation of your faith, instead of being in the least an occasion of shaking and unsettling you therein."

1. They who would persuade, must make it evident that they sincerely love those whom they would persuade; "Bitter words and hard usage never did, nor ever will, convince, much less persuade, any body."

2. The words which inspired persons have spoken, (or written,) duly remembered and reflected on, are the best preservative against dangerous errors; this will always be so, till men have learned to speak better than God himself.

3. We ought not to be offended if errors and persecutions arise and prevail in the Christian church; this was foretold, and therefore we should not think worse of Christ's person, doctrine, or cross, when we see it fulfilled. See 1 Tim. 4. 1,

17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;

18 How that they told you there 'should be mockers in the last time, who should walk after their own ungodly lusts.

19 These be they who separate themselves, sensual, having not the Spirit.

71 Tim. 4. 1. m Heb. 10. 25.

and 2 Tim. 3. 1, and 2 Pet. 3. 3. We must not think it strange, but comfort ourselves with this, that (in the midst of all this confusion) Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it, Matt. 16. 18.

4. The more religion is ridiculed and persecuted, the faster hold we should take and keep of it; being forewarned, we should show that we are forearmed; under such trials we should stand firm, and not be soon shaken in mind, 2 Thes. 2.2. V. 19. These are they who separate, &c. Observe, 1. Sensualists are the worst separatists; they separate themselves from God, and Christ, and his church, to the devil, the world, and the flesh, by their ungodly courses and vicious practices; and that is a great deal worse than separation from any particular branch of the visible church on account of opinions, or modes and circumstances of external government or worship; though many can patiently bear with the former, while they are plentifully and almost perpetually railing at the latter; as if no sin were damnable, but what they are pleased to call schism.

2. Sensual men have not the Spirit, that is, of God and Christ, the Spirit of holiness, which whoever has not is none of Christ's, does not belong to him, Rom. 8. 9.

3. The worse others are, the better should we endeavour and approve ourselves to be; the more busy Satan and his instruments are to pervert others in judgment or practice, the more tenacious should we be of sound doctrine and a good conversation, holding fast the faithful word as we have been (divinely) taught, holding the mystery of faith in a pure conscience, Tit. 1. 9. 1 Tim. 3. 9.

V. 20. Building up, &c. Observe, The way to hold fast our profession, is, to hold on in it; having laid our foundation well in a sound faith, and a sincere upright heart, we must build upon it, make further progress continually; and we should take care with what materials we carry on our building, namely, gold, silver, precious stones, not wood, hay, stubble, 1 Cor. 3. 12. Right principles and a regular conversation will stand the test even of the fiery trial; but whatever we mix of baser alloy, though we be in the main sincere, we shall suffer loss by it; and though our persons be saved, all that part of our work shall be consumed; and if we ourselves escape, it will be with great danger and difficulty, as from a house on fire on every side.

Praying in the Holy Ghost. Observe, 1. Prayer is the nurse of faith; the way to build up ourselves in our most holy faith, is, to continue instant in prayer, Rom. 12. 12.

2. Our prayers are then most likely to prevail, when we pray in the Holy Ghost, under his guidance and influence, according to the rule of his word, with faith, fervency, and constant persevering importunity; this is praying in the Holy Ghost, whether it be done by or without a set prescribed form.

V. 21. Keep yourselves, &c. 1. "Keep up the grace of love to God in its lively vigorous actings and exercises in your souls." 2. "Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love."

Looking for the mercy, &c. 1. Eternal life is to be looked for only through mercy; mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of.

2. It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven, must come thither through our Lord Jesus Christ; for there is no other name under heaven given among men by which we must be saved, but that of the Lord Jesus only, Acts 4. 12, compared with v. 10.

3. A believing expectation of eternal life will arm us against the snares of sin, (2 Pet. 3. 14;) a lively faith of the blessed hope will help us to mortify our cursed lusts.

V. 22, 23. And of some have compassion, &c. Observe, 1. We ought to do all we can to rescue others out of the snare of the devil, that they may be saved from (or recovered, when entangled therein, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be (as much as in him lies) his brother's keeper; none but a wicked Cain will contradict this, Gen. 4. 9. We must watch over one another, faithfully (yet prudently) reprove each other, and set a good example to all about us. This must be done with compassion, making a difference. How is that? We must distinguish between the weak and the wilful.

1. Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct toward them, not implacable, not averse to reconciliation with them, or admitting