Exposition of Jude, Verse 22,23
Vers. 22.23. And hauehave compassion of some, in putting difference; and others saue with feare, pulling them out of the fire, and hate euen that garment which is spotted by the flesh.
THese words containe the two last rules tending to the preseruation of the faith, both of them teaching how we may and are to recouer, and restore those who are fallen or declining from faith or good conscience. For the better vnderstanding whereof, consider in the words two things: first, the way to begin this recouerie, which is in the end of vers. 22. By putting difference. Secondly, the manner how they are to be recouered; expressed in both the rules: the former concerneth Christian meeknes: HaueHave compassion on some,] the latter concerneth Christian seueritie; and other saue with feare.] Concerning the former: the way of this recouery is to put a difference] that is,All errors are not of the same size. by Christian wisedome to distinguish betweene offenders. For our direction wherein, wee must know that men erre and offend two waies: first, in opinion and iudgment: secondly, in practise and life. Againe, those that erre in opinion are also diuersly to bee distinguished, according to the diuersitie of their errors: for some erre in the foundation of religion, and matters of greatest importance, as the Papists at this day when they teach inuocation of Saints, iustification by workes,Popish doctrine departeth frō the foundation. a reall sacrifice for the quicke and dead in the Supper, with other false doctrines racing the foundation: others may hold the foundation, but erre in smaller pointes of lesser importance. As for example, the Anabaptists holding that warre is not to be made, nor othes to be taken, erre grossely: but yet herein (though in other points they doe) they race not the foundation. These ought wisely to be distinguished, for hee that erres in the foundation, ouerturneth his faith and religion: but he that holdeth the foundation, and erreth in smaller points, doth not. 1. Cor. 3.12. If any man build on the foundation hay or stubble, … worke shall burne, but himself may be safe. One thing it is to beate downe a wall, to pull downe a window, yea some one side of a house; and another to plucke vp the foundation, for this destroieth al. Which difference if it had been made and minded, many which hauehave separated themselues frō the Church of England had still remained members of it. Secondly, of those that erre in opinion, some erre of ignorance and blinde zeale, seeing no other truth than that they hold; as the Iewes did, Rom. 10.2. who had the zeale of God, but not according to knowledge: others erre of malice, who know they are deceiued, and yet persist obstinately in their error & false opinion, lest they should lose their credit, as Heretikes. Now betweene these also a difference is to be put: Tit. 3.10. An heretike after once or twice admonition reiect; for such a one is condemned of his owne selfe. But if the error be of ignorance, Paul speaketh; If any be otherwise minded, the Lord will reueile it, Phil. 3.15. But here we must alwaies remember, that seeing wee can hardly discerne the ground of mens errors whether they proceede of ignorance or malice, wee are euer to condemne their error, but hauehave respect to their persons, and not passe sentence rashly against them. For the error of the vbiquitie of Christs bodie hath been held and maintained b… many both godly and learned Protestants; their error wee are alwaies able to condemne, but wee may not condemne their persons, no not although they hauehave defended it of malice, or out of the pride of their hearts, seeing the Lord might giuegive them repentance before or at their death. Thirdly, againe those that doe erre of ignorance must be distinguished: for some of them are misled of simple ignorance, as those who hauehave no meanes, or very small meanes to come to knowledge: others erre of affected ignorance, which is when men are willingly ignorant, hauing meanes of knowledge, but refuse the same.The ignorance of this land more fearfull than it vvas fourty yeeres ago. As aboue fourtie yeeres agoe the people of this land erred of simple ignorance, because they had not the meanes (which yet did not excuse thē) but now their ignorance is wilfull, and affected, neglecting at least, if not fearfully despising so great saluation: and therefore as the sin of the land is greater, so the more fearefull is the iudgement like to be, if it bee not seasonably preuented by repentance. Fourthly, there is also wise difference to bee put betweene the author of sects and heresies, and those who are by them seduced. The Sect-masters and leaders are to bee vsed with more seueritie, and sin more grieuously: Rom. 16.17. Obserue them which cause diuisions among you: as in a wisely ordered Common-wealth, the heads of conspiracies and authors of treasons are most aimed at.
Secondly, errors in practise or action is any actuall sinne, or offence in word or deede; and men that offend in these are not all to bee ranged in one ranke, but to bee distinguished. For of these, first some sin of ignorance, not knowing what they doe; as Paul persecuted the Church of God ignorantly, & through a blinde zeale. Now ignorance is two-fold: first, generall ignorance, when the thing is vtterly vnknowne: secondly speciall, when the equitie of a particular fact or some speciall action is vnknowne; as oppression and vsurie in generall are knowne to bee euill; but many particular actions vnderunder this kinde are vnknowne to many so to be: and sometime these two ignorances are ioyned both together, according vntounto which we may put difference betweene the faults and offences of men. Secondly, some sinne of infirmitie, who know what they doe, but yet are ouercarried by sudden and violent passions of anger, feare, sorrow, or such like vntounto euill. Thus Peter denied his Master vponupon sudden feare of danger. Thirdly, some sinne of malice, being carried vntounto euill by the malice of their own will, not of ignorance, or passion as the former, of this the Apostle s…keth, Heb. 10.26. If we sinne willingly, …ter we hauehave receiued the knowledge of the truth, there remaineth no more sacrifice for sins. Now of this malice of the will there be two degrees: first particular, when a man wittingly and willingly sinneth against some particular Commandement; as Acts 7.51. The Iewes were stiffenecked and alwaies resisted the holy Ghost: that is, the ministerie of the Prophets in some things, not in all. Secondly, generall malice, when a man is carried wittingly and willingly to oppugne all the law of God, yea Christ himselfe, true religion, and saluation by Christ, and so reuerseth all the Commandements. This is the sinne against the holy Ghost, & of this degree the Apostle saith, there re…ineth no more sacrifice for sinne: this being an vniuersall and generall apostasie. Now offenders according to these differences must bee distinguished.
Further, of those that actually offend, some sinne secretly, when it is knowne but to some one onelyonly; and priuately, when it is knowne but to some few, and the scandall is the smaller. Some sinne publikely, when the sinne is notorious and the offence giuen great. If the offence b… secret, the Apostle ruleth the case, saying; that louelove couereth a multitude of such sinnes. For the second, if the offence be priuate, then must thou admonish the party betweene thee and him: if hee heare thee, thou hast saued and wonne him: if not, but hee persist in offending, tell the Church. But hee that offendeth publikely, must be publikely reprooued, that others may feare, 1. Tim. 5.20. By these differences obserued, a notable way is made for the recouerie of those that are sliding or fallen from the faith, in matter either of doctrine, or practise.
Hence wee learne first, that it is our dutie to obserue one another in our speeches and actions; or else wee can neuer put any difference in them, the end of which obseruing must be (not as the manner of many is to imitate others in their euils, or traduce or floute men) but that of the Apostle, Heb. 10.24. Let vsus consider one another, to prouoke vntounto louelove and good workes. Secondly, for the making of this difference betweene offenders, we ought to hauehave in vsus a christian wisedome, whereby wee may discerne aright of persons and things, and not to iudge of al alike. Our head Christ was a notable president vntounto vsus herein: for though many professed him, and beleeued in him, yet would hee not commit himselfe vntounto them, because he knew what was in man, Ioh. 2.24. LoueLove indeed must hope all things,Christian louelove must goe hand in hand with Christian wisedome. beleeue all things, suffer all things, 1. Cor. 8.7. but yet this Christian louelove must be ordered by Christian wisedome.
The second point concerneth the manner of restoring offenders, standing in two rules: first of compassion: secondly of seueritie. In the former consider two things: first, on whom compassion is to bee shewed: the Apostle saith, on some, that is, on those that erre of ignorance, or infirmitie: on those also who are caried away with ye violence of some sudden passion, if they repent, yea or giuegive any hope of amendement: all such must be restored with the spirit of meeknes, Galath. 6.1. Secondly, the manner of shewing the compassion, which is not by winking at, or soothing men in their sinnes, but by admonitions and exhortations seasoned with compassion: Matth. 18.15. If thy brother trespasse against thee, goe and tell him his fault betweene thee and him: if he heare thee not, take yet with thee one or two. This is the meanes first to conuince the offenders, and then to bring them to repentance with all merciemercy and meeknes, and confirme them therein. Thus God himselfe dealt with Adam, first conuinced him, and then in much merciemercy made that gratious promise, that the seede of the woman should bruise the Serpents head. Thus Christ looked on Peter, and mercifully restored him. Thus Paul restored the Galathians, being fallē from the faith by mercifull admonitions.
Ob. But if we admonish men before witnes, according to the rule of Christ, wee may draw our selues into danger, for they may take such admonitions for slanders, and vse them as witness… thereof against vsus.
Ans. If therefore the fault bee secret, we must onelyonly admonish our brother alone; and if that will not serue to reclaime him, leaue him to God to turne him: and if it be priuate, that is, known to some few, it is Christian wisedome to admonish him before some two of those that can testifie of this sinne, that so the partie admonished may be conuinced, and the admonisher cleered from all shew and apparance of slaunder.
Vse. 1. By this rule is condemned the rigour and austeritie of many in too seuere censuring offenders and offences. This was a fault and blemish in the ancient Church; which sometime for no faults would enioyne penance, as if a man had married the second time: yea for small and light offences were wont to enioyne a penance of two, fiue, yea and sometimes of tenne yeeres. This is the sinne also of those that are departed from our Church, condemning vsus (for some wants) vtterly as no Church nor people of God, refusing to heare the word of God, to pray, and to ioyne in other religious duties with vsus. It is also the sin of many of the Lutherans, who because wee dissent from them in some opinions, condemne vsus and our Churches to hell; and speake and write that we are limmes of the diuel. Which were too great seueritie, if wee held not the truth against them, in the things wherein we differ. Vse. 2. Wee ought on the contrarie to put on the bowels of compassion towards offenders, if there bee any hope of amendement; following herein the footsteps of Christ himselfe, who was very tender ouer Ierusalem, so as hee wept ouer it. Moses when the Israelites had sinned in making their golden Calfe, he mourned for them, fasted fourtie daies and fourtie nights for them, and would not depart from God till he was intreated of him in their behalfe. Men cannot but be compassionate towards sicke, and dangerously diseased, or wounded bodies; but a rare thing it is to be so tender ouer the sicke soules of our brethren. But blessed is hee that iudgeth wisely of the poore, whether afflicted in bodie or minde.
The second rule of restoring offenders, concerneth Christian seueritie: and it is the last of the fiue, laid down in the verse 23. In it the Apostle laieth downe three things: first the rule it selfe, to saue with feare. Secondly, the reason of the rule, or manner of it; pulling them out of the fire. Thirdly, a caueat for the better obseruing it: And hate euen the garment spotted by the flesh. In the rule it selfe consider two things: first, who are to be saued by feare?…eare must force whō louelove cannot allure. namely those who otherwise are incurable, which is manifest in the opposition of these words with the former, some are to bee cured with merciemercy and compassion, as those which sinne of ignorance and infirmitie: but those who are hardly curable must be terrified, affrighted, and so saued by terror and feare. Secondly, what this feare is? namely, not a bodily feare, as neither the meanes causing it are: but a spirituall feare, and that of euerlasting destruction. The meanes of feare are either ciuill or spirituall. The former is the power and authoritie of the Magistrate, who carrieth not the sword in vaine against offenders; but that those that doe euill might feare, Rom. 13.4. but neither is this feare nor the meanes of it meant. The second meanes are spirituall, directly respecting the soule, not the bodie, and they be reduced to three kindes or heads: first, admonition, with denunciation of Gods iudgements against the party not repenting. Secondly, suspension, whereby offenders are debarred from the Lords Table. Thirdly, excommunication, whereby men are deliuered vp to Satan, and cast out of the societie of Gods people. Of these three this last is here most properly meant. Ob. But some will say, Excommunication is of no force, it is lightly regarded, and therefore can bee no great meanes of feare to offenders. Ans. This censure vsed according to the word of God, cannot but be full of horror, and terror, and the most forcible (as the last) meanes of this feare. Matth. 18.17. If he heare not the Church, let him be to thee as an heathen. What will mooue a man if this will not, that the whole Church should account of him as a Pagan or Heathen? The incestuous person, 1. Corinth. 5.5. thus censured, is giuen vp to Sathan, and deliuered into the diuels power: then which what can bee more fearefull? Both these places the enemies of this, censure, seek to elude, that they might make it lesse forcible: for that in Matth. 18. they interpret of seeking ciuill remedie, against ciuil harme or wrong, as though the sense were thus: If thy brother iniurie thee, admonish him first priuately; and if hee refuse to heare thee, bring him before the Magistrate, thou maist goe to law with him, and vse him as an heathen man, in calling him before the heathen Magistrate. But this exposition cannot stand; for to shew that it is no direction of the manner to reuenge ciuil wrongs, but appertaineth vntounto the conscience, it is added in the very next words, verse 18. Whatsoeuer they binde on earth, shall be bound in heauen: and whatsoeuer they loose in earth, shall be loosed in heauen. For the other place 1. Corin. 5. they expound it of an extraordinarie punishment, which might be executed in those daies by Satan vponupon the bodies of such offenders: Deliuer him to Satan: that is, say they, that hee may torment his bodie. But this cannot be a bare bodily punishment, but an excluding of the sinner from the Communion and fellowship of the Church, and must be done in the face of the Church, by the consent of the whole Church, which appeare to bee so vers. 2. and 4. Againe, if it had been meant of some such extraordinarie punishment, Paul by his Apostolicall Rod could hauehave done that alone, and needed not hauehave troubled the whole Church with it.
The second point is the reason of this rule, taken from the danger of the delay of it: Pulling them out of the fire. They are in perill of present daunger, they must therefore presently bee saued: euen as things that are in the fire must be presently pulled out violently, or else they are presently consumed: so must these offenders be presently preserued and pulled out of the fire of hell. Out of these two former points wee learne diuers instructions.
First, that their censure of excommunication is an ordinance of God, and no inuention of man: for euen in this verse wee may obserue, first, that obstinate offenders are to bee saued by terrible meanes, some must bee saued by feare. Secondly, violent and sudden meanes must be vsed, they must be as it were snatched out of the fire. Thirdly, they must bee separated from in regard of societie, in the next words: all which three things cannot agree to any thing but only to excommunication.
Secondly, note the end of excommunication,The censure of excommunication not to be inflicted but in most desperate cases. which is to pluck men out of the fire of hell with violence; and therefore this desperate remedie is only to be vsed in desperate cases, whē there is no other way to saue the soule, and not for trifles. The Surgeon cutteth not off armes and legges, vntill the life bee disparaged; neither the Physition prescribeth ranke poyson, but in most desperate diseases. Againe, if this bee the end of it, then it respecteth the spiritual estate of men, and not the temporall; the soule properly, and not the bodie. Wickedly then doth the Pope (for the vpholding of his estate) excommunicate Kings and Princes, to depose them from their Crownes, and depriue them of their scepters, and by it free their subiects from their allegeance: this is no end of this censure warranted in the word. And thirdly, if there be such a necessarie end and vse of it, it were to bee wished that in this end it were more vsed against open and notorious sinner…; whom the word cannot preuaile with to their saluation: seeing many goe on eueryevery where obstinately in their sinnes without amendment, to the great scandall of others.
Thirdly, hence we learne that many bee so wedded and addicted to their wicked waies, that although they be in the mouth of hell, yet they feare nothing; neither God nor Diuel: nor care neither for heauen nor hell; else what neede were there of such a censure as this is? Ahab was so addicted to Naboths vineyard that he was sicke for it: besides, he sold himselfe to worke wickednes. Manasses sold himselfe to Satan, nothing could returne him but setters and captiuitie. Fruitful of such hath been, and is our barren age.
Fourthly, when gentle meanes will not serue to reclaime men, it is the will of God that terrible meanes should be vsed, if by any meanes they may bee pulled out of the fire: and thus the Lord vsed to deale with his owne people of the Iewes, proceeding with them according to that order in Rom. 2.4. first by patience by long suffering calling them to repentance: but when they hardened their hearts against these meanes, then he hoorded and treasured vp wrath for them against the day of wrath. The same hath been his dealing with vsus in this land; for these fourtie yeeres and more he hath hedged vsus in with peace and prosperitie, together with the liberties of his glorious Gospell, still expecting our further fruitfulnes, answerable to such meanes: but we become still more barren, & lesse fruitfull; hee hath often taken in hand his pruning knife, and lopped vsus by famine, pestilence, and other his iudgements, and yet behold we abound with bitter fruites of blasphemies, iniustice, prophanenes, contempt of the Gospel, which was more embraced and esteemed of twentie yeeres agoe, than now it is in these daies, which make no end of declining: that surely wee cannot now but expect that the Lord should open vpō vsus the treasures of his wrath, and his storehouses of iudgements, vnlesse wee vse meanes to preuent them, and that in due time. Some will aske, what bee they? Ans. Remember two rules, first the counsell of Amos, chap. 4.12. Prepare to meete thy God O Israel. Meanes in this land are prepared to meete our Enemies, and it is well done:Against the Iris… Rebels. but wee must first prepare to meete our God by vnfained repentance, and forsaking of sinne: for that is it which maketh the breaches of our land, & strengtheneth our enemies against vsus. Secondly, the practise of Iehosaphat, 2. Chro. 20.12. We kn…w not what to doe, but our eyes are towards thee O Lord. Depend vponupon him alone, and nothing besides him; make him thy hiding place in life and death, shroud thy self vnderunder the wing… of his protection, and thou shalt be safe vnderunder his feathers.
Now followeth the third point in this last rule, that is, the caueat tending to the obseruing of it, in these words: And hate euen the garment spotted with the flesh: that is, keepe no companie, hauehave no fellowship or societie with them: which precept is propounded in a darke comparison or similitude, taken from the ceremoniall pollutions of the law: that look as men were th…n made vncleane▪ not onelyonly by conuersing with persons legally vncleane; but also by touching (though it was vnware…) their houses, vessels, and garments, as appeareth Leu. 15.4. and Numb. 9. and therefore did not onelyonly auoide such persons, but hated euen their garments: so must we vnderunder grace deal… with obstinate offenders, auoide their persons, sinnes, yea and societies, as occasions thereof. First then in the former part of the comparison two questions may bee demaunded. The former is this:
Why should any mans flesh bee vncleane, or his garments spotted, and so detestable and to be hated, seeing they are the good creatures of God? Answ. There bee three kindes of vncleannes: 1. Naturall, 2. Morall, 3. Ceremoniall. Naturall vncleannes is, whereby the creature becommeth by his corrupted nature vncleane for mans vse, I say by corrupted nature, because this vncleannes cannot rise from created nature, but from mans sinne and Gods curse; as the Serpents are now to mans vse vncleane, that is, noisome, and full of hur… and poison. Morall is, when any creature is vsed against Gods law and commandement, separating i… from the vse of man: as to marrie within any of the degrees prohibited, Leu. 19. commeth within this vncleannes. Thus a man borne of vncleane seed is vncleane, Iob 14. Ceremoniall is, when the creature being cleane it in owne nature, yet in some other respects by vertue of Gods prohibitiō, becommeth vncleane. Thus were certaine beasts, and fowles, and dead bodies vncleane, not in their nature, but in some respects, which especially were three: first, in regard of touching: secondly, of tasting: thirdly, of sacrificing; in which respects th…y might not bee vsed. Now the creature might be hated, not in regard of it self, or as i… i… the good creature of God: but as farre as this ceremoniall vncleannes was fa…ed vntounto it, it being prohibited in this or other respects by God.
2. Quest. But why should any m…n hate the flesh, or garments of another, seeing this ceremoniall vncleanne… was no sinne▪ yea to burie the dead corpes was a dutie to be performed necessarily: and so necessarie was it to touch them▪ and for garments they were naturall, and no more sin to touch them than to eate or drinke? Ans. Although legall defilement was not alwaies a sin, yet i… was alwaies an euill, and prefigured the defilement of men by originall sinne: and besides, vponupon Gods prohibition was to be hated. Secondly, although the defilement it selfe was no sinne; yet hee that wittingly without cause did touch or meddle wi… th… thing defiled, did sinne, because God commanded the contrarie.
Secondly, out of the second part of the similitude, in that we are to … the company of obstinate offenders, it may be demanded whether wee may keepe any companie, or hauehave any fellowship with an obstinate sinner? Ans. The familiar companie with such is forbidden, but all companie is not absolutely forbidden: for in two cases it is lawfull to accompanie with such a one, first, to doe him good with conference, instruction, … admonition; an heretike must be once or twice admonished, and if he bee not then reclaimed he must be auoided, Titus 3.10. Secondly, when a man is bound to such a one by the bond of ciuill societie: as for example, if a man …re by the Church excommunicated, y…t a wife must performe the dutie of a wife; the childe of a childe; the seruant of a seruant: for th…se diuine ordinances abolish not, but establish ciuill societies. Then I say familiar companie must bee denied to such obstinate sinner…, but not all companie; as when by the same we can either reclaime them, or else to performe some ciuill dutie toward… them.
Vse. First we see here what was the end of ceremoniall vncleannes▪ and that was …o represent that spirituall vncleannes in the whole man,Ceremoniall vncleannes figured with spirituall filthines. by originall and actuall sinne in thought, word, and deede▪ Z…ch. 13.1. In that day shal …h…re be a fountain… opened to the ho…se of Dauid, and to the inhabitants of Ierusalem, for sinne and for vncleannes: whereby is signified such an vncleannes, wherby not only our selues are defiled wholy, but whatsoeuer we touch & meddle withall, which is infected by reason of that dwelling sinne in vsus, e…en as it was which in the law was …ouched by a polluted and vncleane person. This consideration should ca…se vsus to looke into the filthines of our hearts; which if we could, or did see, as it is both in it selfe, and in the vile … which without intermissiō it sendeth out, it would make vsus humble our selues, and neuer bee at rest vntill this fountaine of the blood of Christ were set open vntounto vsus, and we euen plunged into it, and so clensed from this vncleannes; whereof the vncleannes of the flesh was but a figure and …adow. 2. Vse. We learne how to vnderstand the Cōmandements of the Moral law, namely not only according to the letter, and bare words in which they are propounded, which mention the maine sinnes only against God and man; but by a Synecdo…he in the mentioned sinnes, all of that kind, as all occasions, also motiues, and inducements thereunto, as here the Apostle wisheth the Saints to hate the flesh, yea the garments spotted; so wee are to hate the sinne itselfe, yea and all the kindes, and all the occasions of the same. 3. Vse. Hence wee hauehave a direct way wherein all beleeuers are to walke: first, we must hate the companie and societie of manifest and obstinate sinners, who will not bee reclaimed. Secondly, all their sinnes, not communicating with any man in his sinne, we must hauehave no fellowship (as with the workers so) wi…h the vnfruitfull workes of darknesse. Thirdly, all occasions and inducements vntounto these sinnes. Fourthly, all apparances of wickednes, 1. Thess. 5.22. that is, which men in common iudgement account euill; and all this must, proceed from a good ground, euen from a good heart ha…ing sinne perfectly, that is all sin, as Dauid Psal. 139. I hate them with a perfect h…r…d: and not as some who can hate some sinne, but cleaue to some other; as many can hate pride, but louelove couetousnes, or some other darling sinne: but wee must attaine to the hatred of all, before wee can come to the practise of this precept▪ besides that all sinnes are hateful euen in themselues. A needfull dutie to be heedfully regarded in these daies, wherein are so few hate…s of the flesh, and so many haters of those that hate it: so many that are so farre from hating the appearances of euill, that many sins themselues are swallowed vp and made no bones of; horrible blasphemies must now credit mens speeches: the breach and violating of the Sabbath in iourneying is … good a seruice of God … horsebacke … neede be, or as he requireth … r…inge, also fightings, and such work… of the flesh, are notes of valour and spirit: and so in other. Thus men who professe religion in word, denie it in deed; seeing true religion standeth not onelyonly in the hatred of the sinnes themselues, but euen of all occasions and apparances of them: because God hath commanded them to be hated. 4. Vse. As ye Iewes (being not to come neer the houses nor touch the vncleane) if they did touch any such thing they were vncleane and polluted: and for that cause must wash their bodies and chaunge their garments, yea if they did but suspect that they had defiled themselues, they were presently to bee purified: so wee being defiled with any knowne sinnes, or suspecting any vnknowne; our next course must be to the bloud of Christ the Lauer of the Church, suing vntounto God by prayer that our sins may be therewith washed away: wee must put off our garments, that is, the olde man with his lusts, and put on the wedding garment, that is, Christ Iesus with his righteousnes, daily proceeding in the duties of sanctification; for he that hath washed himselfe, had need stil ha…e his feete washed, that is, daily renew his repentance, and bring daily fruits worthie amendement of life.