2. Their quality; they are holy ones, "ten thousand of his saints."

3. Their relation; they are his, his holy ten thousands.

4. Their action or employment; they are to come with the Lord.

(1.) Their numbers. The word uvpiàs, in the Greek, properly signifies ten thousand. Thus, Acts xix. 19, where the apostle mentions pvpiádas évre, five myriads, it is rendered "fifty thousand." And Rev. ix. 16, δυὸ μυριάδες μυριάδων, two myriads of myriads, we translate "twenty thousand times ten thousand;" Vulg. et Erasm. vicies millies dena millia. Mvpuades μυριάδων, Rev. v. ll. And Dan. vii. 10, μύριαι μυριάδες, according to the Septuagint, we render "ten thousand times ten thousand:" so Deut. xxxiii. 2; Psal. iii. 6; Dan. xi. 12; Luke xii. 1; Acts xxi. 20. And in those places where the word ten thousand is used (as here in Jude) without the addition of a word of another number, it imports an uncertain and very vast number, or an innumerable multitude; there being a certain number put for an uncertain, Heb. xii. 22.

(2.) Their quality or property, noted in this word holy, or "saints."

These here called holy, or saints, say some, are the angels, who in Scripture are oft said to be such with whom Christ comes at the last day, and also called | holy; and not seldom is their coming with Christ and their holiness, as here, put together. Thus, Luke ix. 26, Christ is said to come in the "glory of the holy angels;" and, "The Son of man shall come, and all the holy angels with him," &c., Matt. xxv. 31. Sometimes they are called mighty angels: "The Lord Jesus shall be revealed from heaven with his mighty angels," 2 Thess. i. 7. And when God delivered the law upon Mount Sinai, it is said, "he came with ten thousands of his saints," Deut. xxxiii. 2; where by saints may be understood angels, who attended God in delivering the law; in which respect it is said that Israel" received the law by the disposition of angels," Acts vii. 53; and the law is said to be "the word spoken by angels," Heb. ii. 2. But others more rightly conceive, that by these holy myriads or ten thousands in this place, we are likewise to understand holy men as well as the holy angels; even the saints "shall appear with him in glory," Col. iii. 4. And more plainly, I Thess. iii. 13, "the coming of our Lord Jesus Christ" is foretold to be "with all his saints." And, "The righteous shall shine forth as the sun in the kingdom of their Father," Matt. xiii. 43. And these saints or righteous ones who are to attend upon Christ, shall be not only those who before were with Christ in heaven, but even those who shall be taken up in the clouds to meet Christ, and thereby shall be made a part of his attendants, 1 Thess. iv. 17. So that these myriads, this innumerable company, shall be made up of all the glorious angels and saints; it shall be a general assembly; all the servants shall wait upon their Master the Lord Jesus. We shall, saith the apostle, all meet, Eph. iv. 13; there shall not one be wanting: and if Christ bestows new liveries upon all his saints, they shall all, when adorned with them, yield their attendance to him in them.

But in what respect does the apostle call them "saints," or holy? Persons are holy in two respects. 1. In respect of destination, separation, or being set apart to holy services and employments. Thus the first-born were holy, Exod. xiii. 2, 12. Thus the prophets and apostles are oft called holy: Jeremiah was sanctified from the womb, Jer. i. 5. In this respect these holy angels and men may be called holy, as being set apart to the peculiar work and glorious employment of praising and glorifying of God for

ever. 2. Persons may be holy in respect of true inherent holiness abiding in them. Thus likewise these angels and saints here mentioned may be called holy. For the angels, they were from their very creation perfectly holy, and afterward by the grace of confirmation made constant in holiness. As for holy men, though they were formerly made holy of not holy, privatively, that is, having lost their holiness, had holiness bestowed upon them by regeneration; and though they were made holy of less holy, by having increase and additions of holiness bestowed upon them in this life; yet at this great day they are with the angels perfectly holy likewise, the spirits of just men made perfect: in this life they were perficientes, perfecting; then shall they be perfecti, having as much holiness as they can hold, as much as God or themselves will desire, being without any mixtures of unholiness in them, all tears being wiped from their eyes, and all sins from their souls, and they presented faultless before that presence of glory, "not having spot, or wrinkle, or any such thing," but being "holy and without blemish," Eph. v. 27.

(3.) Their relation; they are called his, his holy ten thousands; and his they are in three respects. 1. In respect of creation; he made them all, whether saints or angels; as they are creatures, they are the works of his hands. 2. As they are saints, they are his also. Angels are his by being confirmed in their sanctity; holy men are his, because he was the deserving cause of their holiness, the pattern or exemplary cause of it; and lastly, by his Spirit, the efficient cause of their holiness, he is made sanctification to us, 1 Cor. i. 30; he sanctifies and cleanseth his church "with the washing of water by the word," Eph. v. 26. 3. They are his in point of service and attendance; for being sanctified, they wait upon him, and serve him in all holy employments here in the kingdom of grace, and hereafter shall they attend upon and come with him as his servants in his kingdom of glory.

(4.) Their employment; these "ten thousand of his saints" shall come with the Lord Jesus.

[1.] For his own glory; he will come in the glory of his holy angels; and he will likewise "come to be glorified in his saints, and admired in all them that believe in that day," 2 Thess. i. 10. How glorious these holy myriads or ten thousands shall make Christ at the day of judgment, both in regard of their excellencies and numbers! How will the beauty and multitudes of these subjects set forth the glory of the King of glory, who shall have myriads of servants, every one shining like myriads of suns, and every subject being indeed a king!

The first time he came as a servant to sinners, but the second time he shall come as the Lord of saints and angels. Then his forerunner was John Baptist, now he shall "descend with the voice of the archangel," 1 Thess. iv. 16; then he was attended with twelve poor contemptible men, but now with many millions of glorious angels: and the angels, more particularly, shall by their attendance make Christ's coming glorious in regard of their service and ministry; for they shall perform the work of the great day, in gathering together the elect, severing the tares from the wheat, they are called reapers, running at every command of Christ. And this work they shall do, 1. Powerfully; they are the angels of his power; they are principalities and powers, and excel in power; and at that day Christ's power shall be added to their own. 2. They shall do the work of Christ willingly; behold their readiness; the servants said, Shall we gather up the tares? Matt. xiii. 28. They who desire commission beforehand, will be ready enough when they have it. 3. They shall perform

it justly, holily, faithfully; they shall mingle no corrupt passions with their executions, nor corruptly respect any persons. "The seven angels are clothed in pure and white linen," Rev. xv. 6. 4. Diligently and perfectly, in a most strict and exact manner : though angels compared with God are imperfect, yet in comparison of God's law they have perfection, and no spot of sin cleaves to them; nor else could they continue in their glorious state, if they should not be answerable to God's law in the purity of their nature, and perfection of their work.

[2] Christ will come with these ten thousands for the glory of his saints, and confusion of the wicked. Here saints have glorified him, but then he will glorify them; they who have here lien among the pots, shall shine with rays of majesty. What glory comparable to that of appearing with Christ in glory, of being privileged with the dignity of judging and condemning wicked men, yea angels? I Cor. vi. 3; and that not only, 1. By having the practices of these saints compared with those of the lost. Nor, 2. Only by their consenting to and approving of the sentence which Christ shall pass upon the wicked. But also, 3. In regard of that dignitas assessoria, that dignity whereby they shall be advanced to an honourable assessorship with the Lord Christ, in sitting, as it were, with him upon the throne of judicature. As likewise, 4. They in that judgment appearing with Christ, manifest victors over all their enemies, by trampling upon all the pride, malice, and weakness of devils and wicked men, and openly and holily insulting over them as vile, vanquished, and contemptible enemies.

Obs. 1. Our greatest wisdom and truest interest is to make Jesus Christ our friend against the last day. "The Lord cometh." He now is the Lord, but then he will openly declare himself to be so. How happy will they be who then put their trust in him, who have chosen and taken him to be their Lord! 2 Cor. v. 9. The service of Christ will then appear to be the only safety and dignity. The wicked who here take no care to make him their Lord, will, at that day, call him their Lord, Matt. vii. 22, and be sure to find and feel him their Lord. How unable will the enemies of Christ at the last day be to oppose him, the Lord that cometh from heaven! In regard of his very situation he will be above them, and have the advantage of them. Against earthly power they might make their party good: the ministers of Christ they opposed; but this mighty Lord, who shall come armed with an infinite power and dominion over all creatures, which shall be acknowledged by them all; (the angels shall observe and attend it; the heavens, earth, and elements shall be dissolved by it; the dead bodies of men shall be raised up out of the graves and out of the sea by it;) I say, this mighty Lord will easily and unavoidably crush them. A careful servant, that expects his master's return, will labour to have the work set him finished. If the bridegroom be coming, let the bride deck herself, like Rebekah, espying Isaac afar off, Gen. xxiv. 65. As Joshua exhorted Israel, chap. iii. 5, "Sanctify yourselves; for to-morrow the Lord will do wonders among you;" he means, in leading them to Canaan: so our Joshua commands us to be sanctified, because in the last day the Lord will do wonders in leading us to the heavenly Canaan. Let us separate from sin: a malefactor cannot stand before the judge,nor shall the wicked stand in judgment. Our care should be that we may be found of him in peace; and no peace can any one have with Christ who is not at war with sin. And how much better and easier is it to bear the yoke of service here in doing his will, than that of severity hereafter in undergoing his wrath!

Obs. 2. The saints have a strong ground for moderation in every condition. "The Lord cometh," and they shall come with him. The Lord's coming is the apostle's argument to urge moderation, Phil. iv. 5; Acts iii. 19; Eph. iv. 30; Luke xxi. 28. How patient and full of forbearance should they be in sustaining all their crosses and injuries! Contentedly should they here be accounted the refuse and offscouring of the world. Their Lord is coming, and they shall come with him in glory; though men here make them their footstool, yet Christ has allotted for every one of them a throne. In this world they are not accounted worthy of the society of men, but then they shall be in the company of angels, yea, Christ himself. Now Christ seems for a while to leave his family, every piece of household stuff appears to be misplaced, or all (as it were) to lie in a huddle or heap together, the most beautiful vessels to lie among the pots; but then the vessels of honour shall be set up in their places, and the vessels of dishonour thrown into theirs, Rom. viii. 23; 2 Tim. iv. 8; James v. 6–8; 1 Cor. iv. 5. It is not fit that our glory should appear so long as Christ's glory is hid. In the winter all the sap, and life, and fruit is hid in the root, and then the tree appears not what it is; but the summer coming, all that was within appears so in this our winter, though we are the sons of God, yet it appears not what we shall be, but when Christ shall appear, we shall be like him, 1 John iii. 2.

be so.

Obs. 3. How cheerfully may saints think of the last judgment! This Lord is their Brother, their Saviour and Head, he it is who is coming: no wonder if "the bride say, Come," Rev. xxii. 17; and that the saints are called such as love his appearance, 2 Tim. iv. 8. A loving wife longs for the return of her husband from a far country. At that judgmentday the Judge will condemn none but malefactors; they who here are justified, shall then be declared to It is true, Christ the Judge is here called a Lord; but yet he is so the saints' Lord, that he is also their Husband. How great is the difference betwixt a guilty malefactor's calling the judge my lord, and a loyal wife giving her husband that title! Who is he that condemns, if the Judge accept, acquit us? he it is that shall judge us who also died for our sins. The Father hath delivered all judgment to him, who himself was delivered for our sins, and "sent into the world, not to condemn the world, but that the world through him should be saved." How shall he who was sent into the world to save believers condemn them? How shall he who comes to condemn others for injuring them hurt them himself? How shall he who the first time came to be put to death for them, sentence them to die when he comes the second time? How should he throw them away, who was made their Head to gather them together? As therefore believers of the Old Testament longed to see the first coming of Christ, when he came in the form of a servant; so should believers of the New Testament desire the second coming of Christ in glory, when he shall come as a Lord: "The Lord cometh." The nearer the day of jubilee came, the more the joy of prisoners and debtors was increased; the nearer the day of our redemption approacheth, the more should we lift up our heads.

Obs. 4. Christ will be attended only by holy ones at the last day. Holy myriads. None shall meet with him in peace but they who first meet with him in purity. He will profess to the workers of iniquity at the last day that he knows them not. How unsuitable to the dignity of Christ will it be to be attended by those who have no better raiment than the filthy rags of sin! If Achish, an earthly king, had no need of madmen, what need will the King of

glory have of unholy men? If he commands us here to have no fellowship with the works of darkness, will he himself in that day of light and glory show any love to them? How shall Christ at that day acquit those openly from the guilt of sin, who are not before parted from the filth of sin? Men here in this world are oft ashamed of holiness, but at the last day it will be the best ornament, the best defence; without it no man shall see God. How shall Christ present unclean ones without spot before the presence of his glory? They who will be ashamed of Christ here for his holiness, shall deservedly hereafter find Christ ashamed of them for their uncleanness.

Obs. 5. How great is the patience and long-suffering of the Lord Jesus Christ; who is contented so long to be hid, and not to show himself in glory to the end of the world, suffering, meanwhile, his glory to be veiled, yea, trampled on by the wicked! The heavens are now as a curtain between our eyes and his glory; he is out of sight, and, by most, out of mind; his patience is despised, and the promise of his coming derided; yea, his very saints do not so much believe, love, admire him as they should, in regard of their sins, and his hiding his face. He forbears to show forth his glory and power in judgment, not constrainedly, but voluntarily; not because he cannot punish, but because he would have sinners repent. And all this time of his forbearance he sees all the impieties committed against him, and indignities offered to him and his; yea, his hatred of all the sins which he beholds, is infinitely more keen and intense than that of all the saints and angels in the world. How unworthily and disgracefully was this Lord of glory used, when he veiled and hid his glory here upon earth! And yet, I say, with what patience and long-suffering does he forbear to manifest his majesty and greatness to the view of the world! We poor worms think a short time long and tedious, ere our enemies fall, and we rise; but Christ suffers very long. How patiently should we endure to have our glory obscured, and injuries unrevenged, since our Lord, our Master, the Judge himself, is the greatest sufferer, and yet voluntarily unrevenged!

Obs. 6. When angels and saints are in their greatest glory, obsequiousness and serviceableness to Christ becomes them. All the saints and angels of heaven shall worship and advance Christ, when they appear in their highest dignity; of him they will not be ashamed when they are in their best clothes, their robes of most shining glory; when they lay off all their infirmities, they throw off no love to Christ: as saints are made glorious in their bodies, so are those bodies joined to spirits made perfect in holiness, and that holiness will show itself in duty and obedience. How unlike to ten thousands of saints are they who think they are too good to honour Christ, when they are in outward glory and dignity! When they are in their rags, low and afflicted, they will then stoop to do something for Christ; but when in their best apparel, set up, advanced to any pitch of worldly eminence, they then think they shall spoil their clothes and disgrace their dignity by attending upon Christ. Do saints and angels wait upon him in their glory, and shall worms upon the dunghill think it much to serve him? Did he our Lord empty himself of glory to save, yea, serve us, and shall not we his servants serve him when filled with glory?

Thus far of the first part of the description of the judgment, viz. the coming of the Judge.

2. The carriage of the Judge in judgment, ver. 15; and in that, 1. His carriage toward all. 2. Particularly toward the wicked.

For this first. Two things here require explication. [1.] What the apostle here intends by execution of judgment. How judgment is here to be taken, and wherein the execution of judgment at the last day doth consist, I have spoken at large before. [2.] How it is said that Jesus Christ shall execute judgment upon all, or concerning the universality of this judgment, I have likewise spoken before. Only as to this text, it is to be considered that the word Karà, here fitly translated upon, though sometimes it signifies adversus, against, cannot here be so rendered, because Jude speaks of the whole company of those who are to be judged, whom he distinguishes into good and bad in the next words, to convince all that are ungodly among them; and some, namely, the godly, shall not have judgment executed against them, although there shall be a judgment concerning and upon them, in respect of a happy sentencing. This word, then, Karà, I take to be equivalent to repì, in that sense in which it is used in 1 Cor. xv. 15, "We have testified" (rarà rov Otov) of or concerning God, "that he raised up Christ," &c.

(2.) The carriage of the Judge toward the wicked. [1.] The manner of his judging them is considerable; which is to be by way of conviction, "to convince," &c. The word Myxer, here translated to convince, imports more than here is expressed, and indeed more than can be expressed in any one English word: the simple word Xyxe, the signification whereof by its composition is here increased and enlarged, is a word belonging to courts of judicature, and signifies two things, to prove, and to reprove.

1. To prove against one, or to accuse or convince one of a crime so clearly, evidently, and unanswerably, by arguments, reasons, or testimony, that nothing can be objected, alleged, or pretended against the proof by him who is accused, but he is thereby compelled to acknowledge the truth of the accusation. And answerably to this signification the word Xyxe is used John viii. 9, "They which heard it,” ἐλεγχόμενοι, being convicted by their own conscience, went out," &c. So ver. 46, “Which of you" Aéyx, "convinceth me of sin." "He is convinced," EXEуxeral, &c.; "the secrets of his heart are made manifest," &c., 1 Cor. xiv. 24, 25.

2. To reprove, or reprehend, or correct; and that verbally and by word, as Luke iii. 19, "Herod the tetrarch" Meyxóuevos, "being reproved by him (John) for Herodias," &c. So Eph. v. 11, "Have no fellowship with the unfruitful works of darkness, but rather" XyxETE, "reprove them." So Tit. ii. 15, ¿λɛyxɛ, “rebuke with all authority," &c. And really or by deed, as Heb. xii. 5; Rev. iii. 19, where rebuking is expounded by chastening. The word eye here used by Jude, may aptly import either of these significations, and by its composition makes either the more full and significant. For the first, at the last day Christ shall bring to the remembrance of sinners those things which they have done, so set their sins in order before them, and so evidently convince, irradiate, and dilate their consciences, that then they shall bring in such full and impartial evidence against them as shall silence them, and stop their mouths; they shall have nothing to object, but shall be compelled to acknowledge what they have done, and do thereby deserve. And this inward conviction of conscience they shall no more be able to shake off than to shake off themselves and their very being; they shall see this lightning, though they should labour to shut their eyes: the witness, the guilty, the judge, the tormenter, and scourge are all one. Sinners shall have a self-conviction, an internal conviction. They shall in that day take part with Christ against themselves, who have here taken part with their lusts

against Christ. This is that opening of the books, mentioned Rev. xx. 12. Wicked men's consciences shall in the last day be opened, though here they are sealed books. In this life they were bribed, and gave in partial and imperfect evidence; but then they shall bring in the truth, the whole truth, and nothing but the truth. That writing which heretofore was almost imperceptible, shall, being held to the fire of Divine vengeance, be made legible. And then, 2. As Christ shall convince them evidently, so shall he reprove them severely, vex them in his sore displeasure; the Lamb will then be turned Lion; he whose bowels heretofore made a noise, shall now thunder in his indignation. This reproof shall be both verbal and real.

Christus in voce evidens appare

(1.) Verbal, and by word of mouth. That part of the judgment which stands in disquisition or examination, according to the most, shall be transacted, not by voice, but in silence, in every one's conscience, as the books which shall be opened at the last day are not material, but those of the consciences, Rom. ii. 15, 16; Rev. xx. 12. That part which stands in denouncing sentence, at least in respect of the general sentence, which shall be pronounced either for the elect or against the reprobate, shall be despatched (I conceive) by pronouncing a verbal sentence. Thus most of the schoolmen think, encouraged thereto by Augustine, who saith, Christ shall come openly hereafter with a voice, who, coming the first time in obscurity, was silent before the judge; and they doubt not but that He who shall openly be seen in a visible shape, shall openly be heard by an audible voice. Now how exhibebit in gloria dreadful will that definitive sentence of omnibus audien. loss and pain be, "Depart from me into in voce judicis. everlasting fire!" words brimful of Estius in Sent. 4. woe, and wherein is summed up the whole wretchedness of the lost. All the happiness of the creature has but one neck, and that cut in sunder by the one blow of a sentence of departure from God."

bit, qui priùs,cum ante judicem silu

venisset occultus,

it. Aug. 1. 20. de Civ. Dei, cap. 24.

Qui omnibus se conspiciendum

majestatis, etiam

dum se præbebit

dist. 47. sec. 1.

(2.) Real. The sentence shall be executed. The sentence shall not be a thunderclap without a thunderbolt, nor a report without a bullet; but this word shall be operative, efficacious, a working word, a fiery stream, proceeding from the throne of the Judge, and sweeping the condemned into hell, 2 Thess. i. 9. Obs. 1. It is the greatest folly to shelter our sin with hopes of secrecy. As all things are open and naked before the eyes of our Judge now, so will he make them apparent before our own eyes hereafter. God is not mocked. "Can any man hide himself in secret places that I should not see him?" Jer. xxiii. 24. Though sinners now think that God is such a one as themselves, yet will God hereafter reprove them, and set their sins in order before them, Psal. 1. 21. Every sinner is fully and clearly manifest before God, yea, naked, unquartered, and exposed before his eyes, as when a man anatomize a body, whereby he curiously finds out every little vein or muscle, though they are never so close and hidden. The ungodly shall be convinced of the most concealed wickednesses, and their mouth shall be shut as soon as ever God's book is opened. We may delude men, we cannot deceive God: they cannot convince unless men be witnesses against thee; God will convince thee by making thine own conscience witness for him against thee. Yea, of those sins which are unknown to thee, shalt thou be convinced by Him who knows all things. We should be, then, so far from sheltering those sins which we know, that we ought to be humbled for such as we know not.

Thus of the first particular, in the carriage of the

Judge toward the wicked, viz. the manner of his judging them, namely, by way of conviction.

2. The parties to be judged follow in the next place, who are here said for their quality to be “ungodly," and for their number, all the ungodly. Of this before at large.

3. The causes of and matters about which they shall be judged are next considerable, and they are twofold.

The first, their ungodly deeds; "their ungodly deeds which they have ungodly committed."

Not to enlarge upon this first particular here considerable, viz. the general nature of their deeds, here said to be ungodly, as being sufficiently known by the former consideration of the parties who were called ungodly. By which it is manifest that ungodly deeds are primarily and properly such as are committed immediately against God himself, and so against the first table, in the profane opposing of God's worship and honour, in which respect ungodliness is distinguished from unrighteousness, which properly breaks the commandments of the second table. And yet secondarily, and in a more large consideration, ungodliness here comprehends any sin committed either against God or man, and so against any commandment of the law; for even that sin which is directly against man, has in it a defect and a withdrawing of some duty due to God. If it be inquired why the apostle only here saith ungodly, and not unrighteous deeds also, it is answered, for three reasons.

[1] Because ungodliness and unrighteousness are inseparable. Wherever ungodliness is, there will be no conscience made of unrighteousness: as the two tables were given, so are they broken and embraced both together; and he who breaks one makes no conscience of breaking the other, the authority of the Giver being the same.

[2.] Because ungodliness is the cause of unrighteousness. He who has a profane, godless heart, will not stick at any act of injustice. It is the fear of God which is to depart from evil. As holiness puts a man upon righteousness, so profaneness upon unrighteousness. Pharaoh knew not God, and therefore he oppressed Israel.

[3.] Because these seducers flattered themselves with pretences of eminent godliness and holiness, though they took a liberty to live in many vices and unclean extravagancies. The apostle several times in this Epistle brands them with the name of ungodly ones, and threatens judgment for their ungodliness.

Secondly, The manner after which they were committed, and that was ungodlily, "which they have ungodly committed."

The words "ungodly committed" are contained in one word, noßnoav; if it may be rendered by any one Latin word, it must be impiarunt; nor can it be in any one English word properly expressed, but must be rendered either to do or perform or live ungodlily. The same word is expressed but in one place besides this in all the New Testament, and that place is 2 Pet. ii. 6, where it is rendered living ungodly. In the opening hereof, I shall only show what it is to commit an evil work ungodlily.

1. More generally, it notes the proceeding of these ungodly deeds from an ungodly, unsanctified principle, an unholy, unrepentant heart, a mind devoted and addicted to ungodliness. This is not the fruit which grows upon a good tree, nor the spot of God's people, who, though sometimes they do that which is ungodly, withdraw that duty which is due to God, and commit that evil which is against the will of God; yet, as the psalmist speaks, they do not wickedly, as these did, depart from God, Psal. xviii. 21. The wicked are they who "do wickedly against the

covenant," Dan. xi. 32. And of the wicked, it is said that they "shall do wickedly," Dan. xii. 10.

But, 2. That which this doing ungodlily more particularly intends, is the performing of wickedness after a wicked and ungodly manner, and that principally these four several ways.

(1.) By purposing and intending of sin. The wicked is not overtaken with a sudden fit of temptation, but resolves on sin long before; he makes provision for his lust; he is like a man who lays himself to sleep, draws the curtains, puts out the candle, and he intends, and in a sort overtakes his sleep in sin; "he setteth himself in a way that is not good," Psal. xxxvi. 4.

66

(2.) Ungodly deeds are performed after an ungodly manner by devising and contriving ungodliness: the wicked devise mischief, Prov. vi. 14." He that deviseth to do evil shall be called a mischievous person." The "heart that deviseth wicked imaginations" is one of the seven things which the Lord hates, Prov. vi. 16, 18. Against those" who devise iniquity, and work evil upon their beds," is a woe denounced, Micah ii. 1. The wicked are workers of iniquity, Matt. vii. 23; they are curious, cunning artificers in and contrivers of sin; ungodliness is their art, trade, and mystery; they are wise to do evil, and men in malice, though children in understanding; they are skilful practitioners in sin.

com

(3.) By delighting and taking pleasure in the con mitting of sin. Wicked men are willingly obedient to it; they yield themselves to execute its commands, and they universally resign the whole consent of the will to the obedience of it. Sin is as pleasant to sinners as bread and wine: "They eat the bread of wickedness, and drink the cup of violence," Prov. iv. 17. They" rejoice to do evil, and delight in the frowardness of the wicked," Prov. ii. 14. Wickedness is sweet in their mouths, and they hide it under their tongues, Job xx. 12. As it is not doing good, but delighting in doing it, that makes it done well; so neither is it simply doing evil, but doing it delightfully, that makes it done ungodlily: "It is as sport to a fool to do mischief," Prov. x. 23.

(4.) By continuing and persisting in sin. Wicked men grow worse and worse, their ways increase to more ungodliness, they run on in them without repentance; none say, "What have I done?" It is weakly done to fall, but it is wickedly done to lie still; it is bad to stand in the way of sinners, much worse to sit in the seat of the scornful.

Obs. 1. The godly sin not as do the wicked. The sinful actions of the godly proceed not from a heart altogether void of a sanctified principle; there is in them the seed of God, the Divine nature, a renewed part, from which their wicked works never issue. In committing the most ungodly of their actions, they themselves are not altogether ungodly; and they are overtaken unawares with sin; they sin of infirmity and weakness; with the purpose of their hearts they cleave unto the Lord, Acts xi. 23, though by sin they are diverted from their holy resolutions, and turned out of the way; they overtake not sin, but are overtaken by it; like a good marksman, they aim and level right at the mark, though Satan and their own unregenerate part sometimes jogging them, as it were, by the elbow, make them in their performances swerve and deviate from the same. Nor do the godly go about sin with the witty wickedness and skilfulness of the ungodly; they are brought up to another trade, being children in malice, and men in understanding; they are under the captivity of sin, which though it may haply have a victory, and exercise tyranny over them as a usurper, does not exercise a reign over them as a king; they are taken

nis et spiritus nor

sometimes in a temptation by that which the apostle calls νόμον αἰχμαλωτίζοντα, Rom. vii. 23, a captivating law, which as by the point of the spear, or edge of the sword, forcibly overcomes them, but it does not bring their whole will to a complete consent and subjection to it; they do what they hate, Rom. vii. 15. There is ever something in them which hates sin, which though it does In discordia carnot always succeed to prevent sin, yet facile obtinetur it always supplies with repentance after toria, ut etiam the commission of sin; and though some qua sunt abrumkind of consent went before to conceive gent, et quæ sunt sin, yet it shall not follow after to allow vulnerent, Leo it being committed. Of these things de Jejun, sep. more before, concerning walking in the way of Cain.

tam perfecta vic

penda, non illi

interficienda, non

mens. ser.

Obs. 2. The wicked sin not of infirmity. They do not fall into but follow sin; they are not pulled into sin against their will or unawares, but they wallow in it; they are not surprised by sin, but they sell themselves to it; not sinning frailly, but ungodlily; they are not, after purpose to walk in the ways of God's commandment, withdrawn unawares out of the way, but they please themselves in wandering; and, like the beggar, they are never out of their way, or truly displease themselves for being so, when they are most so. Let no wicked man then flatter himself by pretending such a sin is his infirmity: sins of weakness are not committed wickedly, nor is there wanting so much strength in any saint as to strive against them, and to arise up from them.

Obs. 3. The manner of committing sin is that which shall condemn. As the manner of doing good is that which commends a good action, so the manner of committing evil is that which makes it most deformed in God's sight. There is no sin shall condemn which is not committed wickedly; that which is sincerely opposed and repented of shall never destroy: when the virgin cried out, she was not to die. Instead of destroying us for it, we shall be delivered from it. Hence it is that sundry sins of the wicked (mentioned in Scripture) were more severely punished than those committed by the godly, though, as to the nature of the sin itself, the latter seemed much more heinous. A child of God sins not, so neither shall he smart, as the sinner.

Nonnulli codices

Lorin.

verbum loquendi

Vis Græcæ vocis tien importat ex

hi

tualiter habent durum est, et

This briefly for the first sort of causes or matters about which the wicked shall be judged, "their ungodly deeds which they have ungodly committed." 2. "Their hard speeches spoken against him." The words" hard speeches" are comprised in this one word oλnpà, hard, post axAnpa which must nevertheless be restrained dunt or. to speeches, in respect of the word Sed verba per which follows, namely, spoken. This satis intelligun word oλnpà, hard, according to the te force of its own signification, imports Anpo, duri that hardness which comes from the ariditate, quam dryness of a thing, and which thereby ariditatem spiriis unpleasing, harsh, rugged, and so quorum cor hurtful to the touch; and works or quorum animæ words may be said to be hard, when dici possunt sine they are grievous, harsh, unpleasing, more gratiae dechurlish, rough: thus it is said that Lori in loc. the Egyptians made the lives of the In Sept. 'Yo Σαρουίας σκληρο Israelites bitter, according to the Sep- TEPOL MOV ELGU tuagint, iv Tois EpYou Toiç σkλnpois, "with Sam. iii. 39. hard bondage," Exod. i. 14. "His," God's, "hand is" okλnpa, "sore upon us, and upon Dagon our god," 1 Sam. v. 7. So it is said of Nabal, I Sam. xxv. 3, that he was okλnpòç Kai Tovηρòc, "churlish and evil," &c. 1 Kings xii. 4 is mentioned the Anpa dovλsía, "grievous service" of Solomon, "The king

aqua, quia hustituuntur.

Ο πολεμος
KAnpos, 2 Sam.
ii. 17.
Vid. et Isa. xxvii.

8; xlvii. 4;
Cant. viii. 6.