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sw-helpers to the truth. 9. I wrote unto the church: ut Diotrephes, who loveth to have the pre-eminence mong them, receiveth us not. 10. Wherefore if I come, will remember his deeds which he doth, prating against us ith malicious words: and not content therewith, neither oth he himself receive the brethren, and forbiddeth iem that would, and cafteth them out of the church. 1. Beloved, 5 follow not that which is evil, but that hich is good. ” He that doth good, is of God: but e that doth evil, hath not seen God. 12. Demetrius ath good report of all men, and of the truth it self: ea, and we also bear record, and ye know that our reord i is true.
13. I had * many things to write, but will not with ink and pen write unto thee: 14. But I trust Shall fhortly see thee, and we shall speak face to face. eace be to thee. Our friends falute thee. Greet the iends by name.
J U DE
About the Year of our Lord 66. UDE the servant of Jesus Christ, and a brother of
James, to them that are fanétified by God the Faher, and preserved in Jesus Christ, and called : 2.
Mercy unto you, and peace, and love be multiplied. · Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to
write † Pfal. 37.27. of Isa. 1. is true. 6. + 1 Pet. 3. 11. See on Rom. 13. + 2 Joh. ver. 12.
J U DE. f 1 Joh. 3. 6, 9. Whosoever a to Luk. 6. 16. Judas the biderh in him sinneth not : whofo- 5 Brother of James.- + Acts 1.13.ver finneth hath not seen him, nei They went into an Upper-Room, her known him. Whosoever is where abode Peter, --and Judas rn of God doth not commit Sin ; for the Brother of James. See the Note is Seed remaineth in him : and on Mat. 10. 3. e cannot fin, because he is born of 10 bt Joh. 17. 11, 12. t 1 Pet. 1, od.
s. See on Joh. 10. 28. ... Joh. 21. 24. This is the
See on Rom. I. 7. Disciple which teftifieth of these 3. d :: Tit. 1.4. To Titus mine hings, and wrote, these things : own fon after the common Faith. nd we know that his Testimony 15
write unto you, and 'exhort you that ye should earna estly contend for the faith which was once delivered unto the saints. 4. For there are certain men € crept iii unawares, & who were before of (1) old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and i
denying the only Lord God, and our Lord Jesus Christ. 5. I will therefore pur you in remembrance, though ye once knew this, * how that the Lord having saved the people out of the land of Egypt, afterward destroyed them that believed not. 6. And the m
angels which kept not their * first estate [Or, principality], but left their own habitation, he hath n reserved in everlasting chains under darkness, unto the judgment of the great day. 7. Even as Sodom and
Gomorrha, et Phil. 1. 27. - That ye stand
9. 22. fast in one Spirit, with ane Mind, h + 2 Pet. 2. 19. While they ftriving together for the Faith of the promise them liberty, they themGospel. t 1 Tim. 1. 18. This charge ielves are the Servants of corI commit unto thee, Ton Timothy, sruption.according to the Prophecies which t Tit. 1. 16. + 2 Pet. 2. 1. See went before of thee, that thou by on I Tim. 5.8. them mightft War a good Warfare. 5.
* See on 1 Cor. 10.9. f 1 Tim. 6. 12. Fight the good it Numb. 14. 37. † Numb. 26. Fight of Faith, lay hold on eternal 10 64. Heb. 3: 17, 19. See on! Life 2 Tim, 4.-7. I have
Cor. 10.5 fought a good Fight, I have finished 6. m f Joh. 8. 44. (The Devill my Courfe, I have kept the Faith. abode not in che Truch.
f Gal. 2.4. Because of false n t 2 Pet. 2. 4. See on Luk. 8. Brethren unawares brought in. 1531. Also the Note on 2 Pet. 2. 4: .::. 2 Pet. 2. 1. There were false 0Rev. 20. 19. The Devil Prophets also among the People, that deceived them, was call into even as there shall be false Teacher's the Lake of Fire and Brimstone. Among you.
7. P See on Luk. 17. 29. it i Pet. 2. 8. See on Rom. 20
(1) The proper rendering of the Greek here, is not, who were of old ore dained to this condemnation, but, of whom it was before written, or, propter fied, that this should be their Condemnation, or, Punishment. The Opinion therefore of those who think, that God has ordained the much greater Part of Mankind to destruktion, even before they had a Being, can receive 110 Confirmation from this place. This Notion is to contrary to the liowe mess, Goodness, and Justice of God, that a Man cannot think of it without horror. But it no way impeaches the Divine Perfections to tay, this God has' appointed fuch Sinners as are bere described, to punonen". Condemnation and Punishment have respect to sin. If therefore Aker will use the Grace, and accept of the Terms offered to them in the sun spel; if they will turn from their Sins, and live a new Life, they und be fecure that ro Decree of God's will exclude th:m from Salvacion, 2,5 will they be in Dinger of being condemned and punited.
Gomorrha, and the cities about them in like maruer iving themselves over to fornication, and going after
strange [Gr. other] fesh, are set forth for: an example, uffering the vengeance of (1) eternal fire. 8. Likewise
(1) That the Duration of che Punishment of the Wicked in the future tate, will be Eternal, is plainly delivered in the New Testament. (See de Word Hell in the Index.] Against this it has been objected, that it is ot consistent with the Goodness and Justice of God, to punish finite and imporary Sins with Eternal Punishments. I therefore think it proper to say omething on this Subject, though I cannot far enter into it. I am firma
persuaded that God neither can, nor will do any thing inconsistent Gith his Goodness and fuftice; but that the Annexing Eternal Punishments, s a part of the San&tion of his Laws, is inconfiftent with thefe Attributes,
not so evident to me, and will lie upon those to prove who affirm it. very thinking Man will, upon a thorough Examination, find that the ans of God are holy, just, and good; that an Obligation to obey them, arifes om the Reason and Nature of Things; and that they are for the Advantage ad Good of those to whom they are given. It is likewise evident in act, that a lefs Penalty would not have been sufficient to have detérred inners from the Breach of them; because many are not deterred even y the Confideration of Eternal Punishments. And why may not God insrce his Laws by what Penalties he pleases? Does he do any Injury to is Creatures, by requiring them to confult their own Interest and y provide for their own Happiness by the. Itrongest Motives? re not Sinners acquainted before hand what will be the confequence
their Disobedience to, and Contempt of his Laws? They may Jerefore choose whether they will incur this dreadful Penalty or ot. But if neither Interest nor Duty, if neither the Love of God, or the Love of themselves, will prevail with them, they can o
ons + blame themselves, when this dreadful Punishment comes upon lem. I have one thing more to offer on this Subject. If those ho live wickedly, and die impenitently, will for ever continue in hat State, it cannot then be said that they are punished only for
nite and temporary Sins. Should this be the Cafe, (and I do nor e how it can be proved that it will not;), the Objection loses I its seeming force, and comes to nothing. The best and fafest Vay will be to drop all Disputes, which cannot do either our Ives or others any Good, and to use our utmost Care and Dilience to avoid thefe Punishments. This, if we do, we may de-" end upon such a Meature of divine Afiftance, as will effe&tually enble us not only to escape them, but to obtain an eternal and soft glorious Reward in the Kingdom and Presence of God, for hich much less Pains will be sufficient than Men take to ruine nd destroy themselves. I am persuaded, that the more attentives ✓ any one considers the New Testament, and what God has done
fave Singers from Eternal Destruction, the more he will be onvinced of the mighry Uncertainty of those Arguments which re commonly advanced again't the Eterna! Duration of future 'unishments.
also thefe 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, s durft not bring againft him a (1) railing accusation, but said, the Lord rebuke thee.
8. 9 f Exod. 22. 28. See on 2 People. Rev. 12. 7. There was Pet. 2. 10, 11.
War in Heaven; Michael and bis 9. if Dan. 10. 13, 21. The Angels fought against the Dragon, Prince of the Kingdom of Perfia and the Dragon fought and his withstood me one and twenty 5 Angels. Days: but lo, Michael, one of the $"* Zech. 3. 2. The Lord said chief Princes came to help me, and unto Satan, The Lord rebuke thee, O I remained, there with the Kings Satan, even the Lord that bath of Persia. There is none that chosen Jerusalem rebuke thee.holdeth with me in these things, 10t2 Pet. 2. II. Whereas Angels but Michael your Prince. † Dan. which are greater in Power and 12. 1. At that time thall Michael Might, bring not railing Accufatin ftand up, the great Prince which against them before the Lord. Itandeth for the Children of thy
(1) It is very observable, how our Saviour chufes to represent to us the Discourse between Abraham and the rich Man; though there was the greatest Difference between them imaginable, the one was in Hesa ven, the other in Hell, yet they treated one another civilly. Abraham is brought in giving the common Terms of Civility to this wretched wick ed Man, and calling him Son; Son, remember. It was indeed a very for vere thing which he said to him, he put him in Mind of his former Prosperity, and of his Fault in his, unmerciful Usage of Lazarss; Res member, Son, that thou in thy Life time receivedst thy good things, and Laze rus, &c. But yet whilst he fpeaks such Jharp things to him, he 'bates bad, Language to him. A Man may say very severe things, where a juf Occasion requires it; but he must use no Reviling ; Rem ipfam dic, mitte male loqui, Say the thing, but use no bad Language. And this, as one says: is the true Art of Chiding, the proper Style wherein we must use to reprove. If we do it with Malice, and Anger, and Contempt, it is milbecoming, even though we despair of doing Good; but if we hope for any good Effect, we are like to miss of it this Way; for as the Apostle says excellencly, The Wrath of Man worketh not the Righteousner of God.
This should teach us Christians how we ought to demean our felves towards those who are at the greatest Distance from us, and how we sugbe, to behave our felves towards one another in the greatest Differences of Religion. None sure can be at a greater Distance than Abraham in Pa radice, and the rich Man in Hell ; and yet our Saviour would not restesent them as at Terms of Defiance with one another. One might be expected that Abraham should have reviled this poor Wretch, and dain'd to have spoken to him : But this is not the Temper of Heav M, * ought it to be of good Men upon Earth, even towards the word of Men.
How does this condemn our Rudeness and Impatience with one
o. But these " speak evil of those things which they now not: but what they know naturally, as brute
į in those things they 'corrupt themtelves. Vo unto them; for they have gone in the way of Cain, nd ran greedily after the error of Balaam for reward, nd perished in the gainsaying of Core.
12. Thefe are spots in your e feasts of charity, when they feast with ou, feeding themselves without fear : * clouds they are sithout water, carried about of wind; trees whose fruit rithereth, without fruit, twice dead, & plucked up by he roots; 13 h Raging waves of the sea, i foaming out heir own fhame; wandring stars, to whom is * reserved
10. ut 2 Pet. 2. 12. These, as a Tempeft, to whom the Mift of atural brure Beasts, Speak Evil
Darkness is reserved for ever, f the things they understand nat. — & † Mat. 15. 13. Every Plant
11. ^ See on 1 Joh. 3. 12. which my heavenly Father hath b See Numb. 22, &c.
s not planted, fhall be rooted up. < See Numb. 16.
13. h of Ifa. 57. 20. The Wick+ 2 Pec 2. 13. See on i ed is like the troubled Sea, when it Cor. 11. 21.
cannot rest, whose Waters caft up e See on I Cor. 11. 21.
Mire and dirt. ft Prov. 25. 14. Whoso boast-10 i :: Phil. 3. 19. -Whose. Glory th himself of a false Gift, is like is in their Shame. Lords and Wind without Rain. + 2 ; 2 Pet. 2.17. The Words Per. 2.17. These are Wells without under. ver. 12. Vater, Clouds that are carried with
ber in our religious Differences ! We think no Terms bad enough tovards one another : and yet one of the most famous Disputes that we ind mentior'd in Scripture, and that between the most opposite Parties hat can be imagined, was managed after another Fashion, I mean, bat recorded by St. Jude, between Michael the Archangel and the Devil et Michael the Archangel, when contending with the Devil, he disputed about he Body of Mofes, durft nor bring railing Accufation, he durft not allow uimself ihis, no, not in the Heat of Dispute, when Persons are most ipt to fly out into Pallion, because it was indecent, and would have been displealing to God; this I believe is the true Reason why it is laid die durft not bring a railing Accufation. And yet I may add another, which is not improper for our Conlideration, I am sure it hach a good. Moral; the Devil would have been too hard for him ač Railing, he was better skill'd at chat Weapon, and more expert at that kind of Dispute.
Which Consideracion may be a good Argument to us against Reviling any Man. If we revile the Good, we are unjuft, because they deserve it nor; if we revile the Bad, we are unwise, because we shall get nothing by it. I could almost envy the Character which was given of one of the Romans ; Nefcivit quid effet male difcere, He knew not what it was to give bad Language. Archbishop Tillor fixi's Pofthumous Sermons, Vol, s. pag. 396, C.