The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. XIV.

THE Epistle of Jude was written probably about this this time, being very near of kin in style and matter to the second Epistle of Peter. This Jude, or Judas, was son of Alpheus and Mary (sister to the blessed Virgin), and brother to James the Less [see pag. 309.], and Cousin-german to our Sa∣viour, Mat. 13.55. He was called also Leb∣baeus and Thaddaeus(a) 1.1 [Mat. 10.3.], to di∣stinguish him (as some think) from Judas Isca∣riot, whose very Name was now grown odi∣ous. Of this Jude's conversion and call to be an Apostle, the Scripture speaks not parti∣cularly. We find little more mentioned of him, besides his be∣ing numbred among the Twelve Apostles, and his writing this Epistle, save only this, That he propounded that Question to our Saviour, Joh. 14.22, Lord, how is it that thou wilt mani∣fest thy self to us, and not unto the world? This Apostle is re∣ported by the Ecclesiastick Historians(b) 1.2 to have preached the Gospel afterwards in many parts of the world, as particularly in Idumaea, Arabia, Syria, and a long time in Mesopotamia, as also in Pontus, and Egypt, and at last in Persia; where 'tis said, he was slain by the Magi for his free and faithful reproof of their Superstitions.

In the Epistle there are these three parts,* 1.3

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

1. THE Preface; wherein is declared, 1. Who was the Penman of the Epistle, viz. Jude the servant of Christ, and brother of James. 2. Who were the persons to whom it was directed, viz. to all the Christian-He∣brews, who were effectually called* 1.4, and sanctified by the Spirit of God the Father, and kept(a) 1.5 and preserved in* 1.6 and by Christ, in their state of grace and holiness, unto salvation. To all whom he wishes that the mercy, fa∣vour, and good-will of God, may be more and more manifested, and that in∣ward peace of conscience, and love to God, and to one another, may be daily more and more encreased in them. Ver. 1, 2.

2. He comes now to the Body of the Epistle, wherein he tells them, That seeing he gave himself with all diligence to write unto them of the common salvation (which he and they, and all the Saints, have interest in), he found it needful, in the first place, to exhort them, that they should earnestly contend for the faith* 1.7, that is, the sound doctrine of the Gospel, which is necessary to be owned and believed, in order to the obtaining salvati∣on, and was once(c) 1.8 and perfectly (never after to be altered) delivered to the Saints, that is, to the holy A∣postles, to be propagated; and to particular believers, to be faithfully kept and preserved by them, and trans∣mitted unto posterity. He inforces his exhortation with these reasons: 1. He tells them, certain wicked Seducers were slily crept into the Church, men long before written(d) 1.9 of, and prophesied of [see v. 14, 15. and 17, 18.], as those that would by their great sins and impieties fall into that condemnation which God hath ordain'd as a just reward to such trans∣gressions. Th••se wicked and ungodly men, he shews, will pervert the doctrine of the free-grace of God, and of justification by faith in Christ, and make it patro∣nize loosness and lasciviousness(e) 1.10 (as the Nicol••••••••s, Gnosticks, and other impure Hereticks did) and will either openly or covertly deny Jesus Christ our only Master, God, and Lord, lessening the dignity of his Person, and invalidating (as much as lies in them) the benefits of his death and sufferings. That therefore those unto whom he wrote, might take heed of following their pernicious ways, he sets before them the examples of Gods vengeance inflicted in former times up in persons guilty of such transgressions as these seducers were guilty of. And, 1. He tells them, that he will once(f) 1.11 more be their Remembrancer while he is in this Tabernacle (though they knew this already) how God destroyed(g) 1.12 the Israelits in the Wilderness for their unbelief, after they were brought out of Egypt. And so those now that fall into the like sin, are to expect the like distruction. 2. He sets before them the example of the Angels who kept not that first estate of blessedness in which they were created; but being for their sins and rebellion against God, thrown down from Heaven (where the good Angels have still their habitation, Mat. 24.36. Mar. 12.25.) they are now reserved under the restraint of his irresistible Power, in an estate of misery and horror (as condemned Malefactors are reserved in chains and dark∣ness to the judgment of the great day, when their condition shall be made much more miserable than now it is; see 2 Pet. 2.4. And if God spared not Apostate Angels, surely he will not spare Apostatizing Seducers. 3. He shews them how Sodom and Gomorrah, and the neighbouring-Cities Adma and Zehoim, giving themselves up to prodigious lusts and uncleanness, were then most notoriously punished with utter destruction by fire and brimstone from hea∣ven; yet that was but as a fore-runner of those eternal flames of Hell which they now suffer, and so may well be a terrifying-example and warning to all that fall into the same sins at this time. And yet for all these dreadful examples, he shews, that in like manner did these Seducers (who vent(h) 1.13 their own dreams and phantasies instead of Gods truth, Jer. 23.25.) pollute and defile themselves with filthy libidinous practices. Nay further, they despise do∣minion, and shew themselves adversaries to Civil Government, and revile and speak contumeliously of those that are in Authority, see 2 Pet. 2.10. Now this their sin in despising lawful Authority, he aggravates, by setting before them

the contrary example of good Angels. He tells them, that Michael the Arch-Angel, though excellent in nature and high in office when he contended with the Devil about the Body of Moses (which God, knowing Israel's proneness to Idolatry, had buried no man knows where, lest they should commit Idola∣try with it, as they did with the brazen Serpent), and when he withstood him because he endeavoured to discover it, that he might thereby tempt the people to Idolatry; yet his holy nature would not permit him to deal with this impure Spirit in an indecent and contumelious manner; but he made his attempts fruitless by an holy and modest address to God, desiring the Lord to rebuke him(i) 1.14 [see Zach. 3.2.], and referr'd the whole judgment of the cause to him. But these Seducers, he shews, belch out their reproaches against Dignities and Magistrates (the usefulness of whom they know not), and possibly against the mysteries of the Christian faith it self, which they understand not, though they call themselves Gnosticks, and pretend to a greater and larger knowledg than others; see 2 Pet. 2.12. Nay, what they know naturally by the very light of Nature to be unlawful, in those things, as brute beasts, they corrupt and defile themselves. The Apostle also chargeth them with other sins; as, 1. With Envy, Malice, and Hatred against their Brethren and fellow-Christians. Wo* 1.15 unto them (saith he), they have gone in the way of Cain, who was a Murtherer, and slew his Brother, and they in like manner, by reason of their hatred to their bre∣thren, are no less than Murtherers, 1 Joh. 3.12, 15. 2. They have adultera∣ted the truth for base gain, and so have followed greedily the error of Ba∣laam(k) 1.16, who to get a reward, ensnared the Israelites in a great villany, Rev. 2.14. 3. He chargeth them with seditiousness against Magistracy and Ministry, and imitating Corah and his Accomplices, who rose up against Moses and Aaron, Numb. 16.31; and this he tells them will certainly bring ruin upon them, as it did upon Corah, Dathan, and Abiram. He further sets out their wickedness, by sundry resemblances: 1. He says they are spots and blemishes in their Love-feasts, 2 Pet. 2.12. (the infamy of their lives being a scandal to their Christian-Assemblies); and coming thither, they feed luxuriously, without any fear of offending either God or Man. 2. They are Clouds without water, promising rain, but giving none (2 Pet. 2.17.); ma∣king a shew of learning and knowledg, but not having any such thing really in them; they are indeed no more but empty Clouds, impetuously driven by winds and tempests from one vicious doctrine and practice to another; and be∣ing unstable, come to nothing in the end. 3. They are Trees that bring forth no good and wholsome fruit, but only such as presently withers and rots; they are twice dead(l) 1.17, 1. In re∣spect of their natural estate, upon which account they are dead in trespasses and sins: And then in respect of their apostacy, and falling off from their Christian profession: And thus having to their natural, drawn upon themselves a judicial hardness, if they so continue, as they are fit for nothing else, so they shall certainly be plucked up by the roots(m) 1.18, and cast into the fire. 4. They are raging and furious waves of the sea [Isa. 57.20.], always turbulent, foaming out and discovering the filthiness of their hearts, which they ought to be ashamed of. 5. They are wandring-starrs; they take upon them the name of illuminated persons, but are indeed uncertain, unstable Tea∣chers, wandring and departing from the true faith once delivered to them: but though they profess themselves Starrs, yet to them blackness of darkness (that is, exceeding great darkness, call'd outward darkness, Mat. 8.12, as being furthest off from that region of light and glory wherein the Saints shall dwell)

is reserved as their just reward and punishment. He further shews that to these men the Prophecy of Enoch belongs, who at the beginning of the world (being the seventh from Adam), by the spirit of prophecy, foretold the sins of such persons, and their condemnation at the day of judgment, when Christ shall come in a glorious manner attended with Myriads of Saints and Angels to execute judgment upon all the ungodly, and especially upon such as have spo∣ken contumeliously against Himself and his holy Truth. And that these men are some of those ungodly ones whom this prophecy concerns, may appear by this; Th••y are murmurers and complainers, never contented, but always quarrelling and complaining of their present condition; they love to walk after the lusts of their own hearts, without being restrained by any laws: their mouths are full of haughty(n) 1.19 and insolent spee∣ches, when they have to do with those whom they judg themselves superior unto; but they flatter, cajole, and seem to admire the persons and the actions of others from whom they expect any benefit or advantage. And besides this ancient Prophecy for the fortifying of them against these Seducers, he advises them to remem∣ber and consider the warnings* 1.20 and advertisements given them by the Apostles Paul and Peter [see 2 Pet. 3.2.], who expresly speak of these wicked scoffers, sons of Belial, that should arise in the Church in the last times(o) 1.21, which were now come. These mockers and scoffers, he shews, were such, as without any just cause or warrant, separated themselves from the communion and society of faithful Christians, and sought to draw others also into the like separation, pretending to be more holy, and spiritual, and perfect, than they; whereas in∣deed they themselves were meer Sensualists, such in whom sense and the flesh do reign with full vogue and sway, and have no∣thing of that enlightning, sanctifying, quickning, comforting-Spirit, which Christ communicates to his faithful ones. From Ver. 2, to 20.

He comes now in the close of his Epistle to give them some hortatory Directions, by way of Antidote, against these Seducers, and their Se∣ductions.

1. That they should labour to build up one another in holiness, being setled on th••t holy and pure Doctrine of Faith (as on a firm foundation) which they had learned from the Apostles.

2. They should be earnest in prayer unto God, That by his Divine Grace and Power he would strengthem them therein; labouring to pray by the as∣sistance of the Holy Ghost* 1.22; and exciting in themselves the gifts and gra∣ces he hath given them.

3. That they should keep themselves continually in the exercise of love to God, labouring to encrease therein more and more; chearfully expecting and looking for that merciful(p) 1.23 sentence of Christ at the Day of Judgment, whereby he will bestow eternal life on them.

4. He gives them directions how to deal with those that are any way corrupted by these Seducers, viz. That they should deal with them af∣t••r a different manner, according as their particular condition required; such as were w••ak and simple, and had been easily seduced, he advises they should deal with them with great tenderness and compassion: But as for those who were

further intangled, and corrupted, and hardned in their errors by these Sedu∣cers; they should endeavour to save them with fear, that is, they should ter∣rifie them with the fear of God's judgments and wrath, if they went on in these ways; and by sharp admonitions, and a due and solemn use of Church-censures (as occasion required) snatch them, as it were, out of the fire which will destroy them if they continue in it. And thus they would shew and de∣clare their great detestation of holding any co-partnership or fellowship with them in their errors; and that they not only hated all impiety and wicked∣n••ss of life, but all erroneous Doctrines that might infect men, or draw them into it; as when a man would avoid the infection of the Pestilence, he will flye from, and not dare to touch any garment(q) 1.24 of an infected person.

He shuts up his Epistle, commending them to the Divine Grace of Christ, who is able to keep them from apostacy and falling away after the exam∣ple of these Seducers, and to cause to stand before his own most glorious Throne, such as shall be accounted blameless* 1.25 in his sight, to their exceed∣ing great joy and triumph. To this only wise God, who is our Saviour, he desires all Glory, M••j••sty, Dominion, and Power, may for ever be ascrib'd. Amen.

Notes

• (a) 1.1

  Thaddaeus signifies in Syriac the same thing which Judah doth in Hebrew, viz. praise and confession. Leb∣baeus signifies a wise and an under∣standing man.
• (b) 1.2

  See Niceph. Hist. Eccles. lib. 2. c. 40, & 44. Hist. Eccles. Magd. Cent. 1. lib. 2. c. 10.
• * 1.3

  The Epistle of Iu••
• * 1.4

  That word (called) both in the con∣struction of the words, and the order of nature, is to be read first. See Junius, Paraeus, and others.
• (a) 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] est participium praeteritum pro praesenti. Grot.
• * 1.6

  See 1 Joh. 2.27, 28.
• * 1.7

  E••dem intelligit hic quae credi∣tur, i e. doctrinam fidei Act. 6, 7.
• (c) 1.8

  Dicit semel quia de eâ doctri∣na nihil immutandum. Grot.

  Semel tradita, h. e. perfectè. Tridlib.
• (d) 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h. e. jam olim in, sacris literis a Prophetis & Apo∣stolis praedicti, ut apparet ex v. 14, 15, & 18. Non ergo dicit quod Deus illos ab aeterno in damnationem prae∣ordinaverit, & descripserit aut praede¦stinaverit, sed quod jam pridem in scriptura praedicti sint, sicut & Rom. ••5. v. 4. haec ipsa vox usurpatur. H. Illyric. in loc.
• (e) 1.10

  Revera Evangelium transfor∣mabant in doctrinam libidinosam. Grot,
• (f) 1.11

  Duae illae voces 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum verbo praecedente 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 congruè cohaerent, tanquam si hoc modo lege∣retu••; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. d. Etsi scio vos haec tenere cognita tamen semel adhuc (dum scil. in hoc tabernaculo sum) vos de eo commonefaciam. Frid∣lib.
• (g) 1.12

  Perdidit, nempe per serpentes, per morbos, per Angelum, per manus Levitarum. Vid. 1 Cor. 10.5, 8, 9.
• (h) 1.13

  Stulta imaginantes ut ii qui som∣niant. Grot.
• (i) 1.14

  These circumstances the Apo∣stle might receive by divine revela∣tion; and here they are authorised and made authentick.
• * 1.15

  He speaks it by way of pro∣phesie, not execration.
• (k) 1.16

  Numb. 22. see his end, Numb. 31.8.
• (l) 1.17

  Bis mortuae] Sumpta Meta∣phora ab arboribus, quae bis mo∣riuntur, primum cum deficiunt ferrè fructus, secundò cum excisae traduntur ignibus. Zeger.
• (m) 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Est hic Aori∣stus pro Futuro.
• (n) 1.19

  Qui ont la bouche pléne de paroles enflées, hautanes, & insolen∣tes, qu'and ils ont afaire à ceux à qui ils s' estiment supericurs, mais qui flattent & cajolent, qui estiment & qui adm rent les personnes dont ils attendent quelque avantage, ou dont ils esperent quelque profit? Amiraut in his paraphrase on the place.
• * 1.20

  Intellige autem, non tantum quae scriptis mandata, sed & quae voce dicta, per manus tradebantur. Crot.
• (o) 1.21

  Called here the last days, ei∣ther with respect to the approaching judgment on the Jews; or because from the preaching of the Gospel, the last dispensation was begun, which God intended to continue without change to the end of the world.
• * 1.22

  He pray∣eth in us, by exciting the gifts and graces he hath given us. We pray in him by his assistance, when he helpeth us to stir up and exercise those gifts and graces.
• (p) 1.23

  V. 21. Mer∣cy] the Cause is put for the Effect.
• (q) 1.24

  By the garment spot∣ted with the flesh, the Apostle intends that which seems to have any affinity or nearness to the vices of those sinners which were among them. See Mr. Jenkins learned Commentary on this Epistle.
• * 1.25

  Eph. 5.27.