William Jenkyn
Ver. 22, 23.
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.
WE have handled the first sort of directions, guiding these Christians how to contend for the faith, viz. such as chiefly concern themselves.
The directions of the second sort, viz: such as concern their carriage towards others, are contained in these two verses, wherin the Christians are directed to the using of a different deportment & carriage toward the different delinquents wch were among the seduced for their recovery.
The first kind of deportment and carriage, is that of Christian lenity and gentlenes towards some, in the 22. ver.
The second is that of holy austerity and severity toward others, ver. 23.
Their carriage of Christian gentlenesse toward some, is enjoyned, 1. More generally. by setting down the thing to be done. viz. their shewing of compassion, 2. More particularly how they should extend their compassion, in way of making a difference between offenders.
Two things then are here briefly to be explained.
1. What Jude intends by having compassion of some.
2. What by making a difference.
1. For the first, Have compassion. Gr. ἐλεεῖτε. Vulg. ἐλέγχετε, arguite. By compassion here we must not onely understand inward sympathy, no nor yet onely inclination to help the miserable, but principally the expressing both these by outward real tokens and effects of mercy; and here more particularly these expressions were to be put forth toward those who were such of the seduced followers of these ungodly seducers, of whose recovery the Saints had most hope.
Not that the Apostle exhorts the Christians by a preposterous patience, either, 1. To wink at and dissemble their sinnes and errours, and silently to forbear the discovering of them to the offenders. Silence in a reprover was by Luther called an irremissible sin, and the greatest hatred to the offender: and if sinne be bold, reprehension must not be bashfull. Or, 2. (much lesse) to sooth and flatter sinners in their errours and impieties. A wickednes which is in scripture frequently charged upon, and reproved in false Prophets, Isa. 58.1. Ezek. 3.17, &c. and the contrary duty of faithfull and upright reprehension is both commanded and encouraged. Lift up thy voyce, shew my people their transgressions, and the house of Jacob their sin, and Prov. 20.23. Hee that rebuketh a man, afterward shall find more favour then he who flattereth with his tongue.
But by this shewing of compassion toward some offenders, hee intends an endeavour in convincing of, and reproving for sinne, to reduce them from their falls and follies, in a mild, gentle, meek manner, and a mixing or seasoning all the meanes used for their reduction and repentance, with Christian gentlenesse and sweetnesse, so as the offender may not be swallowed up of grief & dispair. The same counsel is given by Paul, Gal. 6. namely, of restoring a faln brother in the spirit of meeknesse, and 2 Tim. 2.25. of instructing those who oppose themselves, in meeknesse. In the former place Paul bids them καταρτίζειν, restore such an one, &c. the word fignifying to set a joynt or bone that is broken, to shew the care and skill of him who undertakes the imployment of a reprover. Sinfull severity is too ready to creep into and corrupt the duty of reprehension. Commonly men are either too remisse if thy endeavour gentlenesse, or too austere, if labour for faithfulnesse. But it must be with a reprover as with a Chirurgian, who binds not up the wound either duriter or segniter, Nec duriter, nec segniter. either too slack or too hard; This Christian gentlenesse shews it selfe toward the offender in restoring him, several wayes. 1. Buy porpounding a reproofe in our own person, and declaring how great a sinne it would have been for our selves to have done thus or thus. So Paul 2 Cor. 4.6. These things (saith he) I have in a figure transferr’d to my selfe and to Apollo for your sakes, that by this wise way, hee might reprove them and their teachers in making of sects and factions. 2. By conveying the sharpest reproofs in sweet and gentle words, and accompanying them with courteous carriage. The pill of a reprehension is to be gilded and sugred over with gentlenesse: soft words do best with strong arguments. The iron of Napthalies foot was dipt in oyl. 3. By conveying the reproof in a parable, as Nathan did in his convincing David of his sinne. Who hereby was made his own judge, and spared the Prophet the unpleasing paines of a large application. 4. By perswading the reprehended of our love to their persons, and convincing them that tis not the person who hath sinned, but the sinne of the person which we strike at. A man will take any thing from one that loves him. A Chirurgion wee will not strike, though he cut us deep, whereas we will not endure half those wounds from a murderer, without returning stroke for stroke. 5. By mixing hopes of pardon with the severest reprehensions and denunciations. When God had humbled Adam, hee concludes with the promise of the seed of the woman. Thus Joseph dealt with his brethren when he had humbled them. Thus Nathan with David. The needle of the law is but to make way for the thred of the Gospel, and the most legall reprehension must bee uttered with an Evangelicall purpose and intention.
For the second, this compassion must bee exercised by putting a difference, διακρινόμενοι. The word having several readings and significations, is differently rendred by interpreters The vulgar Latin reading the place ἐλέγχετε διακρινομένους, interprets it, arguite judicatos, reprove them as being judged, without hope of recovery (it making the Apostle to speak of the openly and incorrigibly wicked) and so Beza saith he found it in three Greek copies: But this is overthrowne by comparing this with the next exhortation. But others save with fear, &c. the opposition is destroyed by this exposition. Others reading (also) 〈Greek〉, though they hold to διακρινόμενοι, yet interpret it, arguite judicati, reprove some while ye are judged; that is, faithfully admonish them, though they condemn and censure you; but since the word διακρινόμενοι, may signifie discerning or putting a difference, and this signification is most sutable to the Apostles scope, which is wisely to direct them to discern betweene offender and offender: & since the word διακρινόμενοι, is of a middle signification, and may be as well taken actively as passively, I therefore doubt not but it is most aptly rendred by reverend Beza, Or dijudican•es. habito delectu, putting a difference, that is between those who are more gently, and those who are more severely to dealt with, by reason of their several demerits, and dispositions. &c.
More particularly, this putting of a difference between some and others, is considerable in two respects.
1. In respect of the parties offending.
2. In the way of their offending.
1 For the parties. 1. Difference is to be put between Magistrates in publick authority, and private persons: In the reproving of the former more prudence and caution is required, their authority being to be honoured, when their faults are reprehended. Of this see more, Part. 2. pag. 152. Difference is to be put between those of more soft, tender, and humble dispositions, and those who are more rugged and pertinacious. A Venice-glasse is not to be rub’d so hard as an iron or brasse-vessel. A word will do more with some then a blow will do with another. A gentle admonition will be more prevalent with one, then a dreadfull commination will be with another. The reed will be more easily bowed then the sturdy oak. The fitches are not threshed with a threshing instrument, neither is the Cart-wheel turned about upon the Cummin, but the fitches are beaten with a staffe, and the Cummin with a rod, Isa. 28.27.3. Difference is to put between those of nearer relation to us, and others. Snakes or Foxes I will destroy in my own and my neighbours garden, but with more hatred and indignation in my own then in his. Sinners in mine own family, my own servants, children, relations, I should oppose, and reprove for sinne with more zeal then anothers. By how much an enemy is nearer to me, by so much the more sharp is the conflict with him.
2. In the way of their offending, 1. Some offend, either in judgment, or practice, of ignorance, blind zeal, as the Jews who had the zeal of God, but not according to knowledg Ro. 10.2. Paul persecuted the Church of God ignorantly. Others of malice and obstinacy, who know they offend, and yet persist. Between these a great difference is to be put, Tit. 3.10. Philip. 3.15. Some of simple ignorance, who have not the means of knowledge; others of wilfull and affected ignorance, who are willingly ignorant, and refuse the means of knowledg. 2. Some offend secretly, and so the scandall is the smaller, the offence being known but to few, haply but to one. Others sinne publickly, and the sun is a blushing beholder of their enormities, and they are observed by all. If the offence bee private, First admonish the party between thee and him, If he hear thee not, tell the Church. If he offend publickly, he must (for preventing the like in others) be openly reproved, 1 Tim. 5.20. The plaister must be as broad as the sore. 3. Some sinne of infirmity, over-born by the violence of sudden passion; others of premeditated, contrived forecast. The latter is to be more humbled. The one fell by a slip and trip (as it were) the other lay down, yea made his bed (as easie as he could) before. 4. Some have falne but once, ‘tis the first fault, the first time they were overtaken; others live in and practise sinne, as their trade, their element. Gentle physick will serve for a begun distemper, a chronicall disease is cured more hardly and harshly. 5. Some are Leaders and captains in wickednesse, haply, heresiarchs, and masters, and authors of heresie, the contrivers and commanders of impiety; others are poor misled seduced souls, like Absaloms followers: now the heads of treason and conspiracies are most severely punish’t, Mark them who cause division. Rom. 16.17.6. Lastly, some offend in matters of highest and most vast importance. Haply their errour is fundamentall, as Papists in justification by works, Idol worship &c. possibly their practice hath been bloody, their offence adultery, incest &c. others offend in matters not of so high a nature, as haply in an errour disciplinary, or if in doctrine, not overturning the foundation, but building of hay and stubble upon it. All sins want an equall price and merit for satisfaction, but not an equall severity in our reprehension.
1. Obs. 1. Those duties which seeme most opposite must be reconciled in our practice. Holy mourning, and rejoyceing, love and hatred, holy anger and meeknesse, zeale, and Compassion. Job was holily both patient and impatient. Patient under his crosses, Impatient against the sinfull counsell of his wife. Moses was the meekest man, and yet eminent for zeale; when he was with God, he prayed for the people; when with the people, he pleaded even with the sword for God. Holy duties never interfere among themselves. Causam populi apud Deum precibus; causam Dei apud populum gladiis allegavit. Greg. In vaine doe men pretend the distance of the Commands, as if they could not be brought together. Holinesse never destroyes holinesse. There’s a Connexion betweene every duty. The faithfull prefer not one duty before another; but are uniforme in observing the Commands.
2. 2. Obs. Col. 3.12. Compassion is most sutable to a Christian. They have obtained mercy, they are elect of God, and put on bowels of mercy. They are peculiarly commanded to be mercifull from the patterne of Gods mercy. Luk. 6.36. to sympathize with others in their afflictions. 1 Pet. 3.8. Christ and all the saints are herein our copy. Jer. 9.1. Mat. 9.36. Luk. 19.41. 2 Cor. 11.29. Grace dryes not up, but diverts the streame of our affections. Holy men have ever been most tender hearted. Insensiblenesse of others miseries is neither sutable to us as men or Christians. According to the former we are the same with others, according to the latter, grace hath made the difference. If Christians be hardhearted who should be soft and tender?
3. The soules of people are true objects of mercy. No misery is so great as that of soules: Obs. 3. they who are spiritually miserable cannot pity themselves, though their words speak not, yet their woes doe. We weep over a body from which the soule is departed, and shall we not doe so, much more over a soule from which God is departed? What in this world is so noble, excellent, precious as the soule? We pity not so much a baseborn beggar in his distresses, but when we behold some high borne Prince brought to beggery, how doe our bowels yearn! The soule is heaven-borne, noble in regard of its originall and endowments. Oh weep to think that hell should have such excellent furniture as precious soules; that these who are, Acts 20. or rather were once so high, should fall so low. I wonder not at Pauls industry, intreaties, wooings, 2 Tim. 2. sollicitations in doing good to soules, his advice to Timothy to be instant in season, and out of season, to exhort &c. Paul was an excellent Orator, and all his oratory was to woe and win upon soules, and to perswade men to be saved. Never did malefactor so plead for his own life, as did Paul plead with men to accept of life. Though the more he loved, the lesse he was beloved, though the more he sued to people, the more he suffered from them, yet he patiently suffered all this for the Elects sake. He labours abundantly. He becomes all things to all men, that he might by all means save some. 1 Cor. 9.22, 2. Cor. 10.1. Eph. 4.1, Rom. 12.1. 2 Thes. 2.1. He besiegeth soules with beseechings, throughout all his Epistles. Its impossible to be too importunate with soules. Even impudency here is holy. Courtesie must vaile to Christianity.
4. Obs. 4. Compassion is not to be denyed to the faln, as if there were no hope of their restitution and salvation. Paul commands that they should be restored who are overtaken with a sin. Gal. 6.1. As the best of saints have sometimes faln, so they have also been raised, and afterward better then ever before; He who doth but stumble, gets ground by his stumbling. Jonah, Peter and David stumbled, yea, fell fouly, but they were raised, and received, and afterward were more holy and watchfull then ever before. And although Christ saith that whosoever shall deny me before men shall be denyed before my Father &c. Heb. 6.4, 5, 6. yet this is meant of a totall and finall denyall: and although a wilfull, malitious, universall renouncing of the known truth admit of no sacrifice for sin, yet the gospel excludes none from pardon, that can be humbled, and sincerely sorrowfull for their falls. Greatly therefore did the Novatians erre, in teaching that sins committed after Conversion, are unpardonable. Christian meeknesse must, as wholly restrain unjust, so temper even just anger; our zeal must not transgresse its due limits. We live not among the perfect, but such as are subject to many slips. And we have frequent want of Gods meeknesse and gentlenesse towards us in our daily falls and follies. Considering what we both have been, and may again be; we should pity the fallen. If two travellers fall into a deep ditch, the one being helpt out, must not deny help to the other.
5. Obs. 5. Wisdome is requisite in every one that would recover a fallen brother. There must be a wise discerning between offender and offender. The setting of a soule in joynt is a point of skill and dexterity. It is not for every horseleach to meddle with this art. Every unskilfull workman is not to tamper with mens soules. The Apostle puts those that are spirituall, Gal. 6.1. upon this employment such as had received a greater portion of the graces of the Spirit, 1 Cor. 14.37. and were stronger then others. He who speaks a word to the weary, Philip. 3.13 must have the tongue of the spiritually learned. The wisest course must be chosen for recovering of the fallen. The Physician administers not the same medicine to every patient, but he varies his prescriptions according to the nature of the disease, or the constitution of the diseased. Oh that Christians would employ their wisdomes for God: we see how wise men are to damn and undoe their soules, and how witty seducers are to mislead others into sin and errour; why should not Christians then study the heavenly art of saving and delivering the soules of others?
The gifts of God are not bestow’d upon us for our selves alone, but for the good of others. Obs. 6. Every Private Christian (in some sort) should be a publick good. The possession of our gifts belongs to us, but the use of them to others also. No Christian is a treasurer, but a steward of Gods gifts. The more spirituall any man is, the more he is bound to restore others. The hotter the Sun shines upon the wall, the more it warmes the passenger. The more mercy hath relieved thee, the greater obligation lies upon thee to relieve others. As any man hath received the gift, so let him minister unto others 1 Pet. 4.10. ‘Tis not the having of good in us, but the doing of good by us, that makes us called good.
2. The Apostle directs these Christians how to carry themselves towards others more obstinate and pertinacious sinnesrs, namely, with holy severity, In these words, And others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh.
The words consist of two parts.
1. A duty enjoyned. To save others with fear.
2. The manner of performing it.
1. Vehemently and earnestly, pulling them out of the fire.
2. Vigilantly and warily, hating even the garment spotted, &c.
1. For the first, The duty, others save with fear.
1. What intends the Apostle by these others.
2. What by saving?
3. What by saving them with fear.
1. For the first, by others, he means those who were to be lookt upon as unlike to those of whom hee had spoken in the fore-going part, that were to bee dealt with in a way of Christian compassion. This is cleare by the adversative expression δὲ, and, or rather but. So that as those of whom they were to have compassion, were of the more hopefull and corrigible sort, who had haply fallen out of ignorance, infirmity, or blind zeal; so these others were such as were more obstinate and stubborn in their sin and errours, and who did more knowingly and malitiously offend; and by this indefinite expression others, he intends those more hatefull sinners of any rank or degree whatsoever, high or low, rich or poor, there being no sinfull respect of persons to be had, in this terrifying them from their accursed impieties.
2. He directs to save these others, that is, to deliver them from that sinne into which they had fallen, and destruction into which they were falling; saving is in Scripture attributed 1 To God. 2. To Christ. 3. To men. 1. To God, who is the supreme author of our safety & deliverance, by whose proper power we are made safe from evils, either in respect of Common salvation or preservation afforded to all men, or of peculiar salvation bestowed upon those who believe. According to that of 1 Tim. 4.10. He is the Saviour of all men, especially those who believe.
2. To Christ, who is called a Saviour. Luk. 2.11. Matth. 1.21. The onely Saviour, Act. 4.12. a strong sufficient Saviour, a horn of salvation, able to the utmost to save. And that both by delivering by his merit and spirit, from the condemning and destroying, as also from the reigning and defiling power of all our spirituall enemies.
3. To men. Who are frequently in scripture said to save, and to be Saviours. Obad. 21. Saviours shall come upon mount Sion. 1 Cor. 7.16. How knowest thou O man, whether thou shalt save thy wife? 1 Tim. 4.16. Thou shalt save thy self and them that heare thee, &c. Jam. 5.20. Not as if men were the authors of our salvation, but instruments and subordinate helps and means appointed by God to serve his providence in the saving of themselvs or others, whether from bodily or spiritual enemies. Words proper to the supreme cause, being thus in Scripture attributed to the instrument, who though he bee by God appointed to use the severest meanes towards any, yet all is to be done in order to their salvation and recovery, 1 Cor. 5.5. 2 Tim. 2.25, 26. Tit 1.23. The most sharp and cutting reproofs are to bee used that the reproved may be sound in the faith.
3. He directs to the saving of these others with fear, Gr. ἐν φόβῳ. The Apostle means by terrifying of them, or making them afraid of continuing in their sin, lest they fall into destruction of soul & body. So that hereby the Apostle intends the using Christian severity toward these others, as by shewing compassion, he directed them to use Christian lenity and gentlenesse toward the former. For though Jude intends not that these to whom he wrote should put forth or exercise wayes of terrour in a civil or earthly respect, by corporal punishments, (in which regard the Magistrate is called a terror to evil works, Rom. 13.3.) yet spiritually, and by using spiritual meanes, and for the saving of the Spirit, he directs them to terrifie these offenders; and this may be done two wayes: either, 1. By charitative, or, 2. By authoritative meanes. 1. Charitatively, or in a way of Christian charity, and thus one Christian is bound to terrifie another from sinne, and not to suffer him without reproof and denunciation of Gods judgements to goe on in any way of wickednesse. And this (though) severity, is a token of love, and the refraining from it interpreted by the Spirit of God to be hatred. Levit. 19. Thou shalt not hate thy brother.
2. Authoritatively, or by those whom God hath put into office for this end (among others) to reduce offenders, and save them by fear. And this authoritative affrighting from sin is double: 1. Doctrinall. 2. Disciplinary.
The Doctrinall, is put forth three wayes.
1. By information, and clear discovering of the nature of sin in it selfe, and shewing the difference between good and evill, and the hatefulnesse of sin both in its nature and effects. For want of this knowledge many a soule hath perish’t.
2. By application and conviction, and bringing home the sin to the conscience of the offender. Thus Nathan, Thou (saith he to David) art the man. Thus Peter to those Converts, Him (meaning Christ) ye have taken and by wicked hands have crucified and slaine. Thus also Stephen, Acts 7.51. Ye doe alwayes resist the holy Ghost. Isa. 58.1. Thus God bids the Prophet to tell the people of their transgression. Ministers must not be like fencers, who so strike every where, that indeed they strike no where; but the two edg’d sword of the word they must sheath in the bowells of sinners, and lay the deformed brat of sin at the right doore, and so must we preach, that in our Ministry the Spirit may convince of sin. Joh. 16.8.
3. By Commination and denouncing of punishments for sin, that so by hearing them men may not feel them. Offenders must be warned of the wrath to come. Knowing the terrour of the Lord, we warne men. Thus frequently the Prophets denounced judgments against sinners. Woe unto them. Of this largely before part 2. pag. 153, 154.
2. There is a disciplinary affrighting from sin. Consisting 1. in solemn and particular admonition of a party offending, with a declaration of judgment against him in case of obstinacy. Mat. 18. A sinner is first to hear this from the Church. 2. Suspension from the Lords Supper, and denying the pledges of grace to the wicked as unworthy of them. How should the child be asham’d, who is debar’d from sitting at his fathers table with the rest of his brethren! How can he thinke himselfe fit to partake of benefits signified in the Sacrament, to sit down in the Kingdome of glory, who is duly excluded from participating of the signes thereof in the Kingdome of grace! 1 Cor. 5.5. Mat. 18.17. 1 Tim. 1.20. Of this before largely part 2. pag. 3. Excommunication, whereby obstinate sinners are cast out of the Church, and delivered up to Satan, and accounted as heathens, and reckoned among the number of Satans servants, who rules in the world, and therefore to have him hereafter pay them their wages.
1. Obs. 1. Others.] We must be carefull to save others as well as our selves. No man should be willing to be saved alone. A Christian should not be a Cain; We are neither born the first, nor second time for our selves. he is in a sort his brothers keeper. Nor are the Ministers solely the watchers over, or saviours of their people. In many cases every sheep is to be a shepherd. Hence those exhortations of provoking one another, Heb. 10.24. Looking diligently lest any of you faile of the grace of God. Heb. 12.15. Exhorting one another. Salvation is large enough for our selves and others. If Gods eye be good, ours should not be evill. The doing good to others soules is encouraged, Jam. 5.20. And rewarded, Dan. 12.3. Its the nature of grace to propagate it selfe. The Spirit appeared in the likenesse of fiery tongues, and both fire and tongues are very communicative; the one of it selfe and heat, the other of sound and voice. Our relations of Brethren, fellow members, &c. call for this expression of love. Yea the contrary practice of sinners who damne and defile one anothers soules, may put us upon this duty. How great then is their sin who destroy the soules of others, by error and seduction, and ungodly example? &c. who watch over others for evill, and to make proselites for hell, who are factors for Satan, and agents for that Prince of darknesse! If their own sin and damnation will be so heavie a burden, what will other mens sinnes and damnations also be to them in hell! O what a holy covetousnesse should be in every Saint to propagate holinesse and leven others with grace in the world! Oh pray, Lord let hell never be the fuller for me or mine, but heaven for both! In respect of the priviledge of saving of soules (its by some said) that saints on earth excell the very glorified in heaven.
2. Obs. 2. Others,] Necessity should be the mother of severity. Others, i. e. they who will be by no other means reclaimed, upon whom compassion will not worke, must be saved by feare. First gentle meanes must be used, severe afterwards. Severity (though good) is but accidentally good, not in it selfe, but onely because of mans stubbornenesse: Medicines were only brought in and kept up by sicknesse. The Bee gives its honey naturally, its sting onely when provok’t. We should run to Compassion, but be driven to rigor. If the birds will be driven away, its needlesse to shoot them: our will must bring forth peace, necessity war. Paul was much more willing to come to the Corinthians with the Spirit of meeknesse, then with the rod of severity. Even when we are most deeply engaged in rigor, let all see that in afflicting others, we more afflict our selves.
3. Obs. 3. Others.] Severity is to be regulated not by outward respects, but by the merit of the offence. Others, that is, they who are more obdurate, not who are further from us in relation, or poorer &c. should be affrighted. Though the nature of the offence should should make us put a difference in our rigours, yet other considerations forraigne to the cause, should not. Some are fiery hot in terrifying the poorer sort, whereas the rich are like the mount that might not be toucht. Having mens persons in admiration. An ungodly base respecting of persons! Of it see at large before, pag. 536, 537. Part. 2.
4. Save.] Even a man may be a saviour of soules. Obs. 4. See the proofs in the Explication. Paul speaks of labouring by all meanes to gaine some. And we read of those who catch men, and win soules, and Christ mentions the gaining of thy brother. How great an honour doth God cast upon weak wormes! 1. If the supreme Cause be pleas’d to attribute salvation to men because of ministry, should not men attribute salvation to God in regard of efficacy? How carefull should we be to honour that God who so dignifies dust and ashes! Lay that Crown at his feet which he sets on thy head. How industrious should this likewise make us in doing good to others! The Lord reckons it as our own. Though he guided thy hand every letter, yet he saith, thou hast written the faire copie, whereas indeed onely the blots and blurs were thine. Though thou didst but lay on the plaister, yet he attributes the cure to thee, who couldst never put vertue into the salve. To conclude this, how fearfull should any be of despising the ministry of man! Though salvation sometime be attributed to our selves, that we may not be negligent, and properly to God, that we may not idolize man; yet its often ascribed to others that we may not contemn their help.
5. [Save with fear.] Obs. 5. Severity should be exercised to this end, to save. The scope of using the sharpest rebukes by spirituall Physicians, should be cure. Mercifull intentions must be lodged under severest performances. The end of Excommunication must be the saving of the Spirit. Tit. 1.13. The most cutting reproofs must be given to others, that they may be sound in the faith. Even the dreadfullest Censures of the Church are not mortall, but medicinable. In the body of the Church, members are wounded and cut, that themselves and the whole body may be saved. And herein Ecclesiasticall censures excell civill punishments, the latter being to preserve the publick peace, and for warning to others; the former being principally to save the offenders soule. How sharply did Peter reprove Simon Magus when he said, Thy mony perish with thee, and thou art in the gall of bitternesse! and yet he addeth, repent, and pray &c. We must not reprove men to disgrace their persons, but to shame their sins, and neither insulting over mens falls, nor despairing of their risings. And therefore let not people sume and rage against the constrained rigour of the faithfull (especially) Ministers, for ‘tis not butchery but Surgerie. As reprehension faithfully ministred shewes the strength of zeale, so meekly received, the sincerity of grace. A godly heart would not one threatning lesse to be in the Bible. ‘Tis a bloodlesse martyrdome humbly to embrace the strokes of a reprover. To conclude, how ridiculously prophane are the Papists, whose loudest thunderings out of excommunication are against the holiest persons! But Christs Spirit is not in their counsells, nor will he refuse graciously to meet thee unjustly ejected, as he did the blinde man sinfully cast out by the Jewes.
6. [Save with feare.] Obs. 6. Severity to sin is mercy to the soule. This affrighting made way for saving. Holy severity is a wholsome thing: even rending Mastiffes are very usefull to kill woolves. The nipping frosts of winter, though not so pleasant as summer Sunshine, yet are as needfull for the earth, they killing the wormes and vermin. Jacob is said to Every one according to his blessing. Gen. 49.28. Nonnul lis bene dixit maledicendo. blesse his sons, and yet he sharply censured three. The smitings of the righteous are desirable to a saint. They are precious ointment. They slay sin and save the soule. How wilde a madnesse is it then to be angry with them, who by telling thee truth love thy peace. There’s none but fools that oppose faithfull reprovers, and who are such, that if the truth be told them, will not be pleased, and if they be pleased the truth is not told them. Such a disposition as this is an evident token that God hath a purpose to destroy them. 2 Chron. 25.16. How much is this cruelty to their own soules to be pitied by every reprover! They oppose reproofs and their own happinesse both at once. Let them read their dismall doome, Prov. 29.1. He who being often reproved hardneth his neck, shall suddenly be destroyed, and that without remedy. To conclude this, let those whom God hath appointed to be reprovers, take heed lest like drones they lose their stings. If sinners be not saved, it should be their trouble; if they be neither reproved nor saved, Mr. Daniel Rogers Davids cost. its their sin also. Oh let not the sinners Phrensy drive any Minister into a palsie.
7. [With fear.] Wicked men are oft fearlesse in sin, Obs. 7. though on hel’s brink. These sinners were to be made to fear, but otherwise they were fearlesse, they were without feare or shame, bold presumptuous sinners. The sweetnesse of sin doth so bewitch, that the bitternesse of sin doth not affright. Sinners looke upon wrath through the wrong end of the prospective glasse, so that it seemes remote. They put on Satans spectacles, which greatens mercy, Of this before, part 2. pag. 576. 577. and lessens wrath to the eyes of sinners: they are faithlesse, therefore fearlesse.
Ult. [With fear.] Obs. Ult. Bold presumption makes way for fear. These libertines who fed themselves without fear, and feared no judgement, but mock’t at the promise of Christs coming, if ever they came to salvation, went by the way of fear. Oh that you would thinke of this in your bold adventurings upon sin: your audacious undertakings must all be undone, and pick’t out stitch by stitch. That which was thy glory, thy rejoycing, thy valour will afterward be thy shame, thy sorrow, thy fear. And truly ‘tis happy if the Lord make it so before it be too late. Holy fear is no signe of unmanly cowardize. Of this at large. Part 2. pag. 108.
This for the first part, the duty, Others save with fear. The second followes, the manner of performing it, and first for the vehemency and holy earnestnesse thereof, pulling them out of the fire. This hath two branches. 1. A sinners woe. 2. A saints work. The first is to be in the fire. The second is to pull them out of the fire.
1. What is meant by their being in the fire.
2. What by pulling out of the fire.
1. For the first. Not to enlarge upon the severall Metaphoricall acceptations of the word Fire in Scripture 1. Its sometime used to set forth sin. 2. Misery and punishment.
1. Sin. All sin, Isa 9.18. Wickednesse burneth as the fire. More particularly the burning lust of uncleannesse, Rom. 1.27. they burned in lust one toward another. Ignis Sodomiticus. And 1 Cor. 7.9. Its better to marry then to burn. Thus with this fire Sodome burnt, before it burnt with fire from heaven; Sine Cerere & Libero friget Venus. Venus in vino. and this agrees to these impure wretches compared to Sodomites, ver. 6. for sin and punishment, and this fire of lust hath gluttony for its fewell.
2. Misery and trouble. And these are compared to fire. 1. As probatory and refining. Thus Isa. 31.9. fire in Zion and furnace in Jerusalem. So 1 Pet. 4.12. Fiery tryall, which is to try you. Or 2. as its painfull and tormenting, in which respect hell torments may be compared to fire. Or 3. As its violent and irresistable. 4. As its diffusive and spreading. 5. As it smutcheth and takes away beauty. 6. As its dangerously destructive and consuming; hence the wrath of God is compared unto fire, fire is kindled in my anger which shall burne upon you. So Ezek. 22.31. and Heb. 10. Our God is a consuming fire. Hence the people returned from Babylon, is said to be a brand pluckt out of the fire, Zec. 3.2. (to which place Jude haply alludes:) and this I take to be the meaning of the holy Ghost in this place, where he speaks of these seducers as being in the fire, to set forth their dangerously miserable estate, and destructive courses. These sinners without recovery by Christians, were certainly to be destroy’d and consum’d here and hereafter. They corrupted themselves, ver. 10. and they who sow to the flesh, reap Corruption. Gal. 6.4. And the consumption and destructivenesse of this fire is worse then that of naturall fire. 1. Because a sinner lying under wrath is consumed spiritually. His precious soule is destroyed; and this is worse then if his house, his money, his childe, his body were consumed in fire. The fire which, destroyes the soule, consumes not the drosse but the gold. 2. In this fire a sinner is destroy’d insensibly he feeles no paine, fears no hurt. Men shun materiall fire, but they run into this fire. Fooles makes a sport of sinne and wrath, sin is their Element, they are displeased with any who would pluck them out of it. Like the horse, they wil not stir, though they be in never so much danger by the approaching flames. 3. He is destroyed pitilesly, there are few that rescue and pluck him out of the fire. Every one will quench the fire which burns the house, few labour to quench the fire which burns the soule. There are few faithfull reprovers. Who warns his neighbour of Gods wrath! most are afraid to black or burn their fingers Most men poure oyl rather then water to these flames. 4. He is destroy’d everlastingly. Naturall fire consumes so as it ends and eats up that which it burnes; this fire is ever destroying, never destroyes. Without the blood of Christ its unquenchable; a sinner shall ever burn in it, but never be burnt up in it. Mors vivacissima. That which makes other fire so dreadful, namely to make an end of things, would make this fire mercifull.
2. For the second, the plucking out of this fire. Gr. ἁρπάζοντες. The word properly signifies the souldiers violent rushing or seizing upon a town or Castle for plunder or prey. The Kingdome of heaven suffers violence, and the violent ἁρπάζουσι, take it by force &c. And more particularly.
This plucking sinners out of their misery as out of fire, imports 1. Speedinesse. When a thing is in the fire it endures no delayes. Sin like poyson admits of no dallyance. The abiding in spirituall fire but a little longer, Venenata non patiuntur inducias. In sacris non est deliberandum. may make the recovery impossible, no deliberation so dangerous; Its needlesse here to call a councell. While we are lingring and doubting, the fire is devouring. Satan (like a subtle Enemy) never desires to treat but for his own advantage.
2. It imports sollicitousnesse and care, an holy feare of the future event, the ruine of that which is to be pluck’t out of the fire. Paul was afraid of the Galathians, Gal. 4.19. holy love is sollicitous, doth its best, but fears the worst. Titus had an earnost care for the good of the Corinthians, and their burning calamity, caused in Paul burning care. Who is offended (saith he) and I burne not? 2 Cor. 8.16.
3. Pity and Commiseration. The more violence and speed is used in plucking a good thing out of the fire, the more tender pity is expressed. If pity should be shewed to thy neighbours beast, or to his house, much more to his owne body, but most of all to his soule. Its reported of Aeneas, that his pity made him take his father upon his shoulder, and carry him out of the flames of Troy. Its storyed Gen. 19.16. that while Lot, his wife and daughters lingred in Sodome, upon which fire was falling, the Lord being mercifull to them, the Angels brought him forth and set him without the City. This mercy in this spirituall plucking out, is here imported.
4. Esteem and appreciation. Men pluck that with eagernesse out of the fire, which they value and set by. A peice of pot-sherd they neglect, but a costly garment, some rare book, or much more a deare child, Oh how earnestly are they snatch’t out of the flames! The estimate which ought to bee had of souls is much greater. Heaven-born, beautifully endowed, eternal souls are so precious that Christ shed his blood for them, and Satan only delights in shedding theirs.
5. Hazard and indangering of him who plucks the party out of the fire. They who will take a thing out of the fire, commonly burn their own fingers. The most zealous adventurers for soules have seldome escaped the scorching rage and fury of the wicked. Hatred is (as Luther calls it) the Gospels genius; truth begets hatred, both in others, and (oft) in him whom we labor to save. Satan will not let go his hold willingly. All the militia of hell is raysed against the faithfull saving of souls. All the holy Prophets, Apostles, Ministers, more or lesse, must feel the scorching of the fire, if they will bee plucking out of souls. The Saviours of soule; must bee sufferers for souls, and herein resemble the great Saviour, who for souls was the greatest sufferer.
6. Diligence, earnest industry. This is principally here intended according to the signification of the word ἁρπάζοντες. They who pluck a precious thing out of the fire, do it with putting forth all their vigour and pains. They who will save souls, must apply heart and head to this employment. Faithfull Ministers are ever laborious. They are peculiarly called Labourers. They labour in the word and doctrine. As much as in me is, I am ready to preach the Gospel. Rom. 1.15. This work hee made his businesse, and he gave himselfe to it. In comparison of this, his diligence for other things was but negligence. For three years together he warned every one with tears, Act. 20.31. He was willing to spend and be spent. 2 Cor. 12.15. He was fervent in the spirit in this serving of the Lord. In plucking a precious thing out of the fire, the finger is not held up, but violently is the thing layd hold upon, and drawn forth with our hand.
1. Obs. 1. The fire,] The hell of a sinner is begun in this life. Hee is even here in the fire; hell-fire is but his greater sensiblenesse of that fire of wrath, wherein he even now is. As heaven, so hell is now in this world in semine. In hell the damnation of the wicked is but displayed; Here it is, though wrapt up as the flag about the staffe. Sinners in this life are treasuring up of wrath: put sinne into its best dresse it is but gilded damnation. The fire of Gods wrath is kindled on this side hell, and it burnes inward, onely in hell it blazeth out. The incorrigible are condemned already. They are even here the children of perdition, and there is nothing between them and the fire of hell, but a thin wall of flesh. And therefore,
2. Obs. 2. How madly merry is every sinner! Fond creature, to bribe and sooth thy burning soul with toyes and rattles! How unseasonable and unsutable is thy mirth, when thou art burning thy soul; and yet (as the idolaters of old, when they sacrificed their children to idols) makest musick and singing! This doth every secure sinner. Oh how much better is it here to mourn and shed the teares of godly sorrow, especially to get the blood of Jesus Christ to quench the flames before they blaze out in hell, where they will be unquenchable.
3. Obs. 3. Per quot pericula itur ad majus periculum! The Divel hath his martyrs; nay the most are burnt for irreligion. Wicked men here burn themselves (not as Saints to escape) but (in regard of the end of the work) to embrace eternal burnings. It should be a shame to consider how mad sinners are upon, and patient in the flames of wrath and sin, and how impatient Saints are in those flames out of which all the heat and hurt is taken.
4. Obs. 4. Even they who are in the fire may be pulld out. There’s a peradventure mention’d of Gods giving repentance even to opposers, 2 Tim. 2.25. Such (saith the Apostle) were some of you. 2 Cor. 6.9. ταῦτα, such trash, such rubbish; Manasseh, Magdalen, and Paul the greatest of sinners, and those Christians hatefull and hating one another, serving divers lusts, and children of wrath, found mercy; Eph. 2.1. Tit. 3.3. God sometimes turnes people in their race of sinne, when they are gotten almost to their gole, hell-gates, and receives prodigals who smel of the hogs-trough, and recovers brands which are smutch’t, singed, yea almost consumed. The freenesse of his grace, the riches of mercy, the depth of his wisdom, the greatnesse of his power, are all hereby magnified: we must not despair of the most seemingly desperate. We may censure the actions, not determine the ends (though) of great sinners. To conclude, the greater the misery and the more scorching the fire is out of which any of us have been pluckt, the stronger is, the engagement upon us to save others, and to serve our Saviour.
5. The faithfull are very useful and beneficial to the world. Obs. 5. Tis a misery when any thing deare to us falls into the fire; but this is by much the greater, when there’s no man neer to pluck it out of the fire. They who save our goods from the flames are commended for helpfull people. But they who save souls from the wrath of God and the fire of hell, are much more necessary. The people of God are falsly accounted the troublers and incendiaries of the world whereas their work is to recover out of the fire, not to cause and encrease the fire. There are none so miserable as they who may be suffred to lye in sinne as long as they please, without controlers or recoverers, who may bee as bad as they please, without check or reprehension.
6. The greatest diligence in recovery of souls, Obs. ult. is very excusable. The most earnest plucking of our treasure or child out of the fire wants not an apology. The best things require most labour about them. Trifles, fancies, riches, honours deserve not our diligence. Cum periculo iguis temporalis eripiendus est peccator, ex igne aeterno. No perswasions should be so vehement, no paines so great as those wee take for souls. We may easily be too importunate and painful when we labour for our bodies, but its impossible to be so when we labour to benefit ours or others souls. Tis an holy impudence to be impudent in urging any to pity their better part. Its a sinfull bashfulnesse to bee so courteous to forget christianity. Wee can never warn men too much of their spiritual danger. Its very good manners in christianity, to stay and knock again, though we have knockt more then thrice at the door of a sinners conscience. Either here or hereafter his conscience will commend us, though now his lusts bee angry with us. How willing therefore should people bee to take holy importunity for their souls good, in good part! If importunity overcame an unrighteous judg to do good to another, how much more should it prevail with us for our own good? Let not Ministers complain that they spread out their hands to a gainsaying people.
2. In this manner of recovering these offenders, the Apostle enjoynes in the second place, that it should bee done with vigilancy and warynesse; In these words, hating even the garment spotted by the flesh. And this he adds to the former, to warn the Christians that in their conversing with these offenders, when they laboured to recover them, they should take heed of getting any hurt from them, they being onely to deal with them as physicians, not as companions. Explicat.
Two things are here briefly to be explained.
1. The thing to be hated, the garment spotted, &c.
2. How and why it was to be hated.
1. For the first, the garment spotted with the flesh. Many impertinent and overcurious expositions by Popish writers are given us of this place, some understand this garment spotted by the flesh, properly as if Jude intended that the filthy uncleanness and obscenities of these impure sinners, did not only defile their manners and actions, but even their very clothes & garments, by reason of their nearness to their defiled flesh, and even these (say they) Jude bids these Christians to shun or not touch, to shew their hatred of carnal uncleannesse. Levior mihi sensus videtur quam ut gravitatem Apostolicam deceat. Justinian. in loc. But Justinian seems rightly to conceive that this is an exposition of more lightness then to savour of apostolical gravity. Others by this garment understand that natural unholinesse which Paul calls the old man with his deeds, and commands the Christians to put off as an old filthy garment, Col. 3.9.
But this is not agreeable to the scope of the Apostle, which is not to direct the Christians what to put off from, and hate in themselves, but to shun and hate that which might bee conveyed from others to themselves. The best exposition is that given by learned Calvin, and some others, who say that by this garment spotted by the flesh, the Apostle intends that which seems to have any affinity or neernesse to the vices of these sinners which were among them. And this is very much confirmed, 1. by the word καὶ, here translated (even) which (as Calvin notes) ad amplificationem valet, hath the force of amplification, and imports as if the Apostle had said in a full speech, hating not onely the flesh it selfe, but even the garment spotted or infected by the flesh, and also 2. by that apt allusion which in these metaphorical expressions, Jude makes unto that commanded rite of the ceremonial law, whereby the Israelites were ceremonially unclean, not onely by touching the flesh of one who had a running issue, or the matter it selfe that issued forth, but even by touching the seat, bed, saddle, garments of such a person, Levit. 15.4, 5, 6, 17. &c. so that this direction of hating the garment spotted by the flesh, imports as much as if Jude had said, Know Oh Christians, though I have exhorted you to have compassion of the persons of these sinners, and to labour with them that they might bee pluckt out of their miserable estate yet I would have you warily to take heed to your selves, lest while you are about the curing of them, they infect you, and lest that while you lend them your hand to draw them out of the pit, they being stronger then you, pull you in to them. Nay, so far must you be from allowing and likeing their grosse and ungodly practices, that you must abstaine from whatever hath any neighbourhood or nearnesse to their sins. For not onely would I have you kept from touching the infecting and defiling flesh, the sin it selfe; but I exhort you to hate even the very cloathes, or that which fits any thing near to it, or borders upon it, or hath affinity to it. And this direction principally comprehends two particulars.
1. That they should hate all incentives, occasions, inducements or inlets to sin, and that both in respect of themselves, and others. 1. In respect of themselves. Its safest keeping far from the brinke of the river. He who bath fallen, and yet will walke in slippery places, shewes that (yet) he hath not been bruised enough. Thus Eves looking on the apple, so as that it drew on her appetite; her parly with the Serpent should have been avoided. 2. In respect of others. Paul was very carefull to avoid occasions of making others sin, though things which he avoided were neither sinfull in themselves, nor to him. Pauls eating of flesh was lawfull in it selfe, and lawfull to him, and yet rather then he would offend his weak brother, 1 Cor. 8.13. Rom. 14.21. Gal 4.19. he would never doe it while the world stands. Paul was sometimes here travelling in birth with his little children, and was like a careful mother that is with child, who forbears many meats for fear of doing her childe hurt. Thus Paul, refused to circumcise Titus, fearing the confirmation of the Jews in their errour. Gal. 2.3.
2. That they should avoid that which carries a shew of evill, and is liable to misconstruction. Thus Paul refused the using his liberty in taking a lawfull maintenance for his labours, lest a sinister interpretation of covetousnesse and mercenary affection should have been put upon it by his adversaries. Though here it must be noted, that in all necessary duties, we must yield absolute obedience to God, though to the world it appear never so evill. Christ preached himselfe the bread of life, though the Jewes were offended, Joh. 6. Daniel will pray three times a day, though it cost him his life. John will preach against Herodias, though all the Court be offended. For though evill must not be done that good may come of it, yet good must be don though evill may come of it. Thus in doctrine wee must abstaine from such speeches, which though they may have a right interpretation, Haereticorum vocabula timenda. yet carry a shew of evill. To say we are saved by works, may have a true interpretation, but its better to abstaine from it, because it hath an appearance of popish merit. To call Evangelicall Ministers Priests may be truly expounded, but it were better to avoid the expression, because of the shew of Popish sacrifice and priesthood. The words of hereticks are to be avoided. And if we will keep the faith of the scriptures, we must keep the words of the scriptures. Those things which are malè colorata, though not in se mala, which have an ill colour, though not an ill nature, must be shun’d.
Caesar said of his wife, that she ought to be without suspicion of fault, as wel as without fault. Valentinian having a drop of the water sprinkled upon his garment, which was cast about by the Priests in their heathenish services, cut out that piece of cloth upon which that drop fell, from the rest of the garment. The ancient Christians would not set up lights and bayes at their doores, Tertul. lib. de Idol. though for this they were persecuted as Enemies to the Emperour, because the temple and the doores of Idolaters were wont to be thus garnished. These primitive Christians would not endure that any Christian should looke toward Jerusalem, praying, because they would avoid shew of Judaisme. Augustine thought it in his time, unlawful to fast on the Sabbath day, because the Manichees did so. God appointed his own Ceremonies, so, as a wall of partition might be put between the Israelites and Heathens. In which respect his people are forbid to eat swines flesh, (the ordinary food of the gentiles to make their heads bald, to shave their beards, to cut their flesh. And Aquinas thinks, that because the Heathens set their Temples East-ward, Aquin. 1•.20. 3. •. therefore Gods was set West-ward, ad arcendam idololatriam (saith he.) Not onely apparant sins, but sins in appearance are to bee avoided by Christians. Even the accompaning with sinners is suspicious, as well as the acting of their impieties is heinous. Tell me (said a good man once) where thou hast been, Eph. 5.7. and I will tell thee what thou hast done. A man sins as well by not reproving a swearer, as by swearing. He that doth not preserve the law, doth not observe it. This (say some) was one reason why David refused to take the threshing floore, oxen, &c. as a gift, but would buy them, because he would avoid the shew of covetousnesse.
For the second, why this garment spotted &c. was to be hated, i. e. inwardly loath’d, outwardly shun’d.
In respect of God.
In respect of Themselves.
In respect of Others.
1. God. 1. ‘Tis his Command, he would have his to adorne the Gospel, to shine as lights, to abstaine from all appearance of evill, and be holy in repute, as well as in reality. 2. His honour is hereby advanced. The farther we keep from defiling our selves, the more we keep from dishonouring him. Its the glory of the Gospel, when men cannot lay any thing like an evill to our charge, and when they cannot speak reproachfully and truly at the same time. 3. His example is hereby imitated. He hates all thats evill and like evill. The conformity of our affections with the Lord is very acceptable. How highly is the Church of Ephesus commended for hating the doctrine of the Nicholaitans, which (saith the Lord) I also hate. There is in God no shadow of change, and therefore nothing like sinne: He is of purer eyes then to behold sin or to look upon iniquity.
2. Themselves. 1. It is a true note of sincerity to shun evil in its very likenesse. He who hates a person, loves not his very picture. This is a main difference betweene a sound Christian and an hypocrite. A wicked man will abstain from evil in extreams, but commonly hee cares not for petty and appearing evils. Hence, tell him of such and such a sinne, his reply usually is, give me some plain manifest scriptures against it, scriptures which oppose his sinne by consequence and proportion will not serve the turn. It must onely be a plain bare-faced evill that he will forsake. An hypocrite loves the appearance of good more than goodnesse it selfe; the godly hates the very appearance of evil, as well as the evil it selfe. 2 Its his wisedome to avoid the appearance of evil. Hee who will never give way to so much as an appearing, shall not be overthrown with a real evil. Hee who will not touch, will not taste, much lesse swallow down a sinne. And hee who cares not to avoid the appearance of evil, by little and little cometh to esteeme the evil and the appearance both alike: the beginnings of sinne are modest, and yet make way to immodest proceedings. 3. He takes the wisest course to preserve his good name, he who abstains from appearing evils, provides for his conscience and reputation at once; and stops the mouths of accusers abroad, as well as of the accuser in his owne bosome.
3. Others, 1. The weake. 2. The wicked. 1. They who shunne the very resemblance of sinne. make those who are any thing inclinable to follow them, more exact and precise in their walking. Commonly if a leader will adventure upon an appearing, a follower will be imboldned thereby to commit a real evil: for though when we behold men strict in holinesse, we are too ready to hope that we may bee allowed to come a little short of them, yet when wee see any take liberty to do that which enclines to evil, wee are prone to imagine that we may go a little beyond them. They who write copyes must write a fair hand; trifles in a leader are blasphemies. As reports lose nothing in the telling, so sinne loseth nothing in the imitating. Commonly the Scholer out-goes the Master.
2. They who allow themselves in appearing evils, harden wicked men, who ever make the faults of such seem bigger, and more then they are, and for fifty write downe an hundred; and ever make use of the appearing evils of Saints as sheilds and apologies to bear them out in their greatest enormities.
1. Obs. 1. Sinne and sinners are spotting and defiling, they stain what they touch. Of this before largely, Part. 2. p. 226. &c
The allusion here, is to a running issue defiling the thing it toucheth.
2. Obs. 2. The people of God in this world are subject to defilements. Jude in exhorting the Christians to carry themselves compassionately towards sinners, directs them likewise to carry themselves warily, lest they get hurt from them. Tis as hard to bee in the world and not to be polluted by it, as to be among infectious persons and not to be infected. The best of Saints have a principle in them which will make them catch infection. The great industry of worldly persons is to pollute the godly. Jam. •. ult. The power of religion is principally seem in keeping a 〈…〉 of the world. The people of God had need gird up their loynes, and carry themselves watchfully in every place and condition; spots are easily seen in white garments, and defilements on those who have more then ordinary purity. The men of the world are spotting, defiling creatures. They are such vessels of dishonour which a man cannot touch without pollution. A vessel of honour must purge himselfe from these, 2 Tim. 2.21. And how great cause have Saints to long for that place, where they shall bee freed from places of, and temptations to sin! In infectious times we use to covet the country, and to desire an open and fresh ayre. Tis for scullions to be among the pots, and for worldly men to love to live in the world.
3. Obs. 3. Reprehension of sinne must be accompanied with sincere hatred to sinne. ‘Twas not enough for these Christians to make offenders afraid, unlesse they also hated that thing from which they terrified them. That man will be but an ineffectual reprover, Personatae reprehensiones fri gent. Animum non saciunt, qui animum non habeut. and seldome works upon the heart, who speaks onely from the lip. The best oratory is that which proceeds from experience, knowing (saith Paul) the terrour of the Lord, we warn men. Hee who doth but act the reprover, doth seldome benefit the reproved. But should such a notionall teacher of others, do them good, what benefit comes to himselfe? surely he would be but like an unskilful serving-man, who opens the gate for his Master, but lets it fall to again, so as that he himselfe is hindred from following.
4. Appearances of good are to be loved and respected. Obs. 4. If any thing like to sinne be to be loathed, then the very shews and pictures of holiness are to be regarded. Christ, lookt upon the young man in the Gospel, and loved him. The outward humiliation of Ahab, went not without its reward. His appearing repentance had an appearing recompence. And God (saith Calvin) would shew how much he loved the truth of grace, by rewarding the shadow thereof. We love the picture for the persons sake. Much more we should love and cherish the least spark or dramme true of grace; The very smoking flax, and bruised reed. Its murder to kill a little infant of a spanne long, as wel as a full grown man.
5. A Christians honour is exactnesse in carriage. Obs. 5. Hee must walk accurately, not onely abstaining from grosse, but even from the finest spun sinnes, the very shew and appearance thereof. Every earthly Artist is so much regarded as he can shew exactnesse in this profession. In false religions exactnesse is highly set by; how great a sinne and shame then is it, that exactnesse in the most honourable art should only bee reproached! The enemies of precisenesse most oppose Christianity, nay they who are ashamed of holy strictnesse, are ashamed of the greatest glory.
6. Obs. 6. Great is the safety of the wayes of God. They preserve from coming neer the confines of sinne and destruction. The farther from sinne the more distant from danger. Hee who keeps himselfe far from sinne, needs not fear though troubles come never so neer. Vid. Part. 1. The beloved of the Lord shaldwel in safety by him, Deut. 33.12. though they are not taken out of the world, Joh. 17.15. yet they are kept from the evil, and so as that the evil one toucheth them not.
7. Obs. 7. Religion provides for our fame, as well as for our conscience. It keeps us from any appearance of a spot or suspicion of a sinne. Sinne martyrs the name, but holiness puts us upon those things onely which are of good report, our names are onely scratcht by the briars of sinne. In keeping our purity we cannot part with our reputations, unlesse it be among those whose praise is our reproach, and whose reproach is our praise.
