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1. Call to Persevere

1Jude, a servant of Jesus Christ, and brother of James, to them that are called, beloved in God the Father, and kept for Jesus Christ: 2Mercy unto you and peace and love be multiplied. 3Beloved, while I was giving all diligence to write unto you of our common salvation, I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints. 4For there are certain men crept in privily, even they who were of old written of beforehand unto this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ. 5Now I desire to put you in remembrance, though ye know all things once for all, that the Lord, having saved a people out of the land of Egypt, afterward destroyed them that believed not. 6And angels that kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judgment of the great day. 7Even as Sodom and Gomorrah, and the cities about them, having in like manner with these given themselves over to fornication and gone after strange flesh, are set forth as an example, suffering the punishment of eternal fire. 8Yet in like manner these also in their dreamings defile the flesh, and set at nought dominion, and rail at dignities. 9But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee. 10But these rail at whatsoever things they know not: and what they understand naturally, like the creatures without reason, in these things are they destroyed. 11Woe unto them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah. 12These are they who are hidden rocks in your love-feasts when they feast with you, shepherds that without fear feed themselves; clouds without water, carried along by winds; autumn leaves without fruit, twice dead, plucked up by the roots; 13Wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness hath been reserved forever. 14And to these also Enoch, the seventh from Adam, prophesied, saying, Behold, the Lord came with ten thousands of his holy ones, 15to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him. 16These are murmurers, complainers, walking after their lusts (and their mouth speaketh great swelling words), showing respect of persons for the sake of advantage. 17But ye, beloved, remember ye the words which have been spoken before by the apostles of our Lord Jesus Christ; 18That they said to you, In the last time there shall be mockers, walking after their own ungodly lusts. 19These are they who make separations, sensual, having not the Spirit. 20But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit, 21keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22And on some have mercy, who are in doubt; 23and some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh. 24Now unto him that is able to guard you from stumbling, and to set you before the presence of his glory without blemish in exceeding joy, 25to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion and power, before all time, and now, and for evermore. Amen.

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Contumacious Professors. (a. d. 66.)

8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.   9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.   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 themselves.   11 Woe 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, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;   13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.   14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,

The apostle here exhibits a charge against deceivers who were now seducing the disciples of Christ from the profession and practice of his holy religion. He calls them filthy dreamers, forasmuch as delusion is a dream, and the beginning of, and inlet to, all manner of filthiness. Note, Sin is filthiness; it renders men odious and vile in the sight of the most holy God, and makes them (sooner or later, as penitent or as punished to extremity and without resource) vile in their own eyes, and in a while they become vile in the eyes of all about them. These filthy dreamers dream themselves into a fool's paradise on earth, and into a real hell at last: let their character, course, and end, be our seasonable and sufficient warning; like sins will produce like punishments and miseries. Here,

I. The character of these deceivers is described.

1. They defile the flesh. The flesh or body is the immediate seat, and often the irritating occasion, of many horrid pollutions; yet these, though done in and against the body, do greatly defile and grievously maim and wound the soul. Fleshly lusts do war against the soul, 1 Pet. ii. 11; and in 2 Cor. vii. 1 we read of filthiness of flesh and spirit, each of which, though of different kinds, defiles the whole man.

2. They despise dominion, and speak evil of dignities, are of a disturbed mind and a seditious spirit, forgetting that the powers that be are ordained of God, Rom. xiii. 1. God requires us to speak evil of no man (Tit. iii. 2.); but it is a great aggravation of the sin of evil-speaking when what we say is pointed at magistrates, men whom God has set in authority over us, by blaspheming or speaking evil of whom we blaspheme God himself. Or if we understand it, as some do, with respect to religion, which ought to have the dominion in this lower world, such evil-speakers despise the dominion of conscience, make a jest of it, and would banish it out of the world; and as for the word of God, the rule of conscience, they despise it. The revelations of the divine will go for little with them; they are a rule of faith and manners, but not till they have explained them, and imposed their sense of them upon all about them. Or, as others account for the sense of this passage, the people of God, truly and specially so, are the dignities here spoken of or referred to, according to that of the psalmist, Touch not mine anointed, and do my prophets no harm, Ps. cv. 15. They speak evil, &c. Religion and its serious professors have been always and every where evil spoken of. Though there is nothing in religion but what is very good, and deserves our highest regards, both as it is perfective of our natures and as it is subservient to our truest and highest interests; yet this sect, as its enemies are pleased to call it, is every where spoken against, Acts xxviii. 22.

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 mightily 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 said, he durst not bring, &c. Why durst he not? Not that he was afraid of the devil, but he believed God would be offended 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 out-scold or out-rail the other: a memorandum 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. Some think the apostle refers here to the remarkable passage we have, Num. xx. 7-14. Satan would have represented Moses under disadvantageous colours, which he, good man, had at that time, and upon that occasion, given but too much handle for. Now Michael, according to this account, stands up in defence of Moses, and, in the zeal of an upright 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 Moses was his fellow-servant, a favourite of God, and he would not patiently suffer him to be insulted, no, not by the prince of devils; but in a just indignation cries out, The Lord rebuke thee: like that of our Lord himself (Matt. iv. 10), Get thee 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 apostate spirit, of how high an order soever. So the lesson hence is that we ought to stand up in defence of those whom God owns, how severe soever Satan and his instruments may be in their censures of them and their conduct. Those who censure (in particular) upright magistrates, upon every slip in their behaviour, may expect to hear, The Lord rebuke thee; and divine rebukes are harder to be borne than careless sinners now think for.

3. They speak evil of the things which they know not, &c., v. 10. Observe, Those 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, further, 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 as the wisest, yet at least as 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 understanding 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 to mortify.

4. In v. 11 the apostle 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 against God and man, who, like Core, ran into attempts in which they must assuredly perish, as he did. Of such the apostle further says, (1.) These are spots in your feasts of charity—the agapai or love-feasts, so much spoken of by the ancients. They 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 those 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. (2.) When they feast with you, they feed themselves without fear. Arrant gluttons, no doubt, there were; such as minded only the gratifying of their appetites with the daintiness and abundance of their fare; they had no regard to Solomon's caution, Prov. xxiii. 2. Note, 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 persons, the plenty of a feast is its own antidote, as to others it may prove a dangerous snare. (3.) 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 set; such are empty, ungrounded professors, and easy prey to every seducer. It is amazing to hear many talk so confidently of so many things of 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 or practically knew how little they know. (4.) Trees whose fruit withereth, &c. Trees they are, for they are planted in the Lord's vineyard, yet fruitless ones. Observe, Those whose fruit withereth may be justly said to be without fruit. As good never a whit as never the better. It is a sad thing when men seem to begin in the Spirit and end in the flesh, which is almost as common a case as it is an awful one. The text speaks of such as were twice dead. One would think to be once dead were enough; we none of us, till grace renew us to a higher degree than ordinary, love to think of dying once, though this is appointed for us all. What then is the meaning of this being twice dead? They had been once dead in their natural, fallen, lapsed state; but they seemed to recover, and, as a man in a swoon, to be brought to life again, when they took upon them 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.—Plucked up by the roots, as we commonly serve dead trees, from which we expect no more fruit. They are dead, dead, dead; why cumber they the ground? Away with them to the fire. (5.) Raging waves of the sea, boisterous, noisy, and clamorous; full of talk and turbulency, but with little (if any) sense or meaning: Foaming out their own shame, creating much uneasiness to men of better sense and calmer tempers, which yet will in the end turn to their own greater shame and just reproach. The psalmist's prayer ought always to be that of every honest and good man, "Let integrity and uprightness preserve me (Ps. xxv. 21), and, if it will not, let me be unpreserved." If honesty signify little now, knavery will signify much less, and that in a very little while. Raging waves are a terror to sailing passengers; but, when they have got to port, the waves are forgotten as if no longer in being: their noise and terror are for ever ended. (6.) Wandering stars, planets that are erratic in their motions, keep not that steady regular course which the fixed ones do, but shift their stations, that one has sometimes much ado to know where to find them. This allusion carries in it a very lively emblem of false teachers, who are sometimes here and sometimes 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, or any pretensions to it in us poor mortals. In religion and politics, the great subjects of present debate, surely there are certain stamina in which wise and good, honest and disinterested, men might agree, without throwing the populace into the utmost anguish and distress of mind, or blowing up their passions into rage and fury, without letting them know what they say or whereof they affirm.

II. The doom of this wicked people is declared: To whom is reserved the blackness of darkness for ever. False teachers are to expect the worst of punishments in this and a future world: not every one who teaches by mistake any thing that is not exactly true (for who then, in any public assembly, 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 prey of them, or (in the apostle's phrase) to make merchandize of them, 2 Pet. ii. 3. But enough of this. As for the blackness of darkness for ever, I shall only say that this terrible expression, with all the horror it imports, belongs to false teachers, truly, not slanderously so called, who corrupt the word of God, and betray the souls of men. If this will not make both ministers and people cautious, I know not what will.

Of the prophecy of Enoch, (v. 14, 15) we have no mention made in any other part or place of scripture; yet now it is scripture that there was such prophecy. One plain text of scripture is proof enough of any one point that we are required to believe, especially when relating to a matter of fact; but in matters of faith, necessary saving faith, God has not seen fit (blessed be his holy name he has not) to try us so far. There is no fundamental article of the Christian religion, truly so called, which is not inculcated over and over in the New Testament, by which we may know on what the Holy Ghost does, and consequently on what we ought, to lay the greatest stress. Some say that this prophecy of Enoch was preserved by tradition in the Jewish church; others that the apostle Jude was immediately inspired with the notice of it: be this as it may, 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, 1. 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. 2. 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 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 certain 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 v. 15 without taking notice how often, and how emphatically, the word ungodly is repeated in it, no fewer 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. Note, Omissions, as well as commissions, must be accounted for in the day of judgment. Note, 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, Eccl. v. 6. I only here allude to that expression of the divinely inspired writer.

Exhortation to the Faithful; Conclusion. (a. d. 66.)

15 To execute judgment upon all, and to convince 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.   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.   20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,   21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.   22 And of some have compassion, making a difference:   23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.   24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,   25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

Here, I. The apostle enlarges further on the character of these evil men and seducers: they are murmurers, complainers, &c., v. 16. Observe, A murmuring complaining temper, indulged and expressed, lays men under a very bad 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. Note, Those who please their sinful appetites are most prone to yield to their ungovernable passions.

II. He proceeds to caution and exhort those to whom he is writing, v. 17-23. Here,

1. He calls them to remember how they have been forewarned: But, beloved, remember, &c., v. 17. "Remember, take heed that you 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." Note, (1.) Those 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 learnt 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. iv. 1, and 2 Tim. iii. 1, and 2 Pet. iii. 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. xvi. 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 fore-armed; under such trials we should stand firm, and not be soon shaken in mind, 2 Thess. ii. 2.

2. He guards them against seducers by a further description of their odious character: These are those who separate, &c., v. 19. 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 this 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. viii. 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 the faith in a pure conscience, Tit. i. 9; 1 Tim. iii. 9.

3. He exhorts them to persevering constancy in truth and holiness.

(1.) Building up yourselves in your most holy faith, v. 20. 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. iii. 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.

(2.) 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. xii. 12. [2.] Our prayers are then most likely to prevail when we pray in the Holy Ghost, that is, 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.

(3.) Keep yourselves in the love of God, v. 21. [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."

(4.) 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 iv. 12 compared with v. 10. [3.] A believing expectation of eternal life will arm us against the snares of sin (2 Pet. iii. 14); a lively faith of the blessed hope will help us to mortify our cursed lusts.

4. He directs them how to behave towards erring brethren: And of some have compassion, &c., v. 22, 23. Observe, (1.) We ought to do all we can to rescue others out of the snares 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. iv. 9. We must watch over one another, must faithfully, yet prudently, reprove each other, and set a good example to all about us. (2.) 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 towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this. [2.] Others save with fear, urging upon them the terrors of the Lord; "Endeavour to frighten them out of their sins; preach hell and damnation to them." But what if prudence and caution in administering even the most just and severe reproofs be what are primarily and chiefly here intimated—(I do but offer it for consideration); as if he had said, "Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite than in the immediately foregoing instance." We are often apt to over-do, when we are sure we mean honestly, and think we are right in the main; yet the very worst are not needlessly, nor rashly, nor to extremity, to be provoked, lest they be thereby further hardened through our default.—"Hating even the garment spotted with the flesh, that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin," 1 Thess. v. 22.

III. The apostle concludes this epistle with a solemn ascription of glory to the great God, v. 24, 25. Note, 1. Whatever is the subject or argument we have been treating of, ascribing glory to God is fittest for us to conclude with. 2. God is able, and he is as willing as able, to keep us from falling, and to present us faultless before the presence of his glory; not as those who never have been faulty (for what has once been done can never be rendered undone, even by Omnipotence itself, for that implies a contradiction), but as those whose faults shall not be imputed, to their ruin, which, but for God's mercy and a Saviour's merits, they might most justly have been.—Before the presence of his glory. Observe, (1.) The glory of the Lord will shortly be present. We now look upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and apparent. Every eye shall see him, Rev. i. 7. This is now the object of our faith, but hereafter (and surely it cannot now be long) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and comfort or inexpressible terror and consternation. See 1 Pet. i. 8. (2.) All real sincere believers shall be presented, and the Lord Redeemer's appearance and coming, by him their glorious head, to the Father, in order to his approbation, acceptance, and reward. They were given to him of the Father, and of all that were so given to him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial kingdom to his God and our God, his Father and our Father, John vi. 39, with ch. xvii. 12, 1 Cor. xv. 24. (3.) When believers shall be presented faultless it will be with exceeding joy. Alas! now our faults fill us with fears, doubts, and sorrows. But be of good cheer; if we be sincere, we shall be, our dear Redeemer has undertaken for it, we shall be presented faultless; where there is no sin there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Surely, the God who can and will do this is worthy to have glory, majesty, dominion, and power, ascribed to him, both now and for ever! And to this we may well, with the apostle, affix our hearty Amen.




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