Exposition of Jude 2, Biblical exegesis · Verses 22-23

Exposition of Jude 2 · Biblical exegesis · Verses 22-23

p. 642Ver. 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 p. 643faith, 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 w^ch 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.

EXPLICATION.

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. foreign. Vulg. foreign, arguite.By compaſſion here we muſt not onelyonly underſtand inward ſympathy, no nor yet onelyonly 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 p. 644in falſe Prophets, Iſa. 58.1. Ezek. 3.17, &c.Isa 58:1Ezek 3:17and 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 foreign, 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 p. 645to 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, 2this compaſsion muſt bee exerciſed by putting a difference, foreign. The word having ſeveral readings and ſignifications, is differently rendred by interpreters The vulgar Latin reading the place foreign, 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) foreign, though they hold to foreign, yet interpret it, arguite judicati, reprove ſome while ye are judged; that is, faithfully admoniſh them, though they condemn and cenſure you; p. 646but ſince the word foreign, 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 foreign, 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 p. 647for 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 p. 648of 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.

OBSERVATIONS.

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.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 p. 649our 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.Acts 20or rather were once ſo high, ſhould fall ſo low. I wonder not at Pauls induſtry, intreaties, wooings, 2 Tim. 2.2 Tim 2ſollicitations 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. 2.1.1 Cor 9:222 Cor 10:1Eph 4:1Rom 12:12 Thess 2:1He 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.

p. 6504.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.Gal 6:1As 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.Heb 6:4Heb 6:5Heb 6:6yet 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. 14.37.1 Cor 14:37and were ſtronger p. 651then others. He who ſpeaks a word to the weary, Philip. 3.13Phil 3:13muſt 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. 2The 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.

p. 6521. For the firſt, The duty, others ſave with fear.

EXPLICATION

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 foreign, 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. 2He 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 onelyonly 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 p. 653reigning 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. foreign. 3The 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 p. 654goe 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.Isa 58:1Thus 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 p. 655offending, with a declaration of judgment againſt him in caſe of obſtinacy. Mat. 18.Matt 18A 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. 1.20.1 Cor 5:5Matt 18:171 Tim 1:20Of 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.

2. OBSERVATIONS.

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 p. 656one 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 onelyonly becauſe of mans ſtubborneneſſe: Medicines were only brought in and kept up by ſickneſſe. The Bee gives its honey naturally, its ſting onelyonly 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 p. 657ſhould 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 onelyonly 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.Titus 1:13The moſt cutting reproofs muſt be given to others, that they may be ſound in the faith. Even the p. 658dreadfulleſt 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.Gen 49:28bleſſe 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 p. 659wilde 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. 25.16.2 Chr 25:16How 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.

Ʋlt. [With fear.] Obſ. Ʋlt.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 p. 660rejoycing, 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.

EXPLICATION.

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 p. 661unto 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.Gal 6:4And 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 p. 662dreadful, namely to make an end of things, would make this fire mercifull.

2. For the ſecond, the plucking out of this fire. Gr. foreign. 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 foreign, 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. 8.16.2 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 p. 665plucking 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 G…ſpels 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, Min…ters, 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 foreign 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 p. 666ſpent. 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.

OESERVATIONS.

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, onelyonly 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 martyr…; 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. p. 665There'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. foreign, 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 miſe…y and the more ſcorching the fire is out of which any o… 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, p. 676honours 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. 2In 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 onelyonly to deal with them as phyſicians, not as companions.Explicat.

EXPLICATION.

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 p. 667even 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 foreign, 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 onelyonly 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 onelyonly 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 p. 668while 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 onelyonly 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 4.19.1 Cor 8:13Rom 14:21Gal 4:19he 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 p. 669muſt 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 p. 650his 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 onelyonly 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.Eph 5:7and 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, p. 671which (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 onelyonly 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. …ommonly 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 p. 672little 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 …o bear them out in their greateſt enormities.

OBSERVATIONS.

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, p. 6732 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 onelyonly 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 the…m 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 onelyonly abſtaining from groſſe, but even from the fineſt ſpun ſinnes, the very ſhew and appearance thereof. Every earthly Artiſt is ſo much regarded p. 674as 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.John 17:15yet 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 onelyonly which are of good report, our names are onelyonly 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.