1 Under this head is comprised sinful excommunication. See John ix. 34, auJ xvi. 2.
VeR. 19.] UPON THE EPISTLE OF JUDE. 331
but rejoicetli in the truth.' Again, it must be with a mind to return when the evil is taken awa3^l
10. For the degrees of separation take these rules : — If a few separ- ated for a weighty cause, they should only withdraw, tarrying for the reformation of the church ; but numerous bodies may go on to positive separation, for they ought not to l)e without ordinances, but boldly to profess the right way. Again, as long as a lower degree of separation will serve the turn, we should not go to a higher ; it is a great weaken- ing to the interest of Christ when we presently draw things to an ex- tremity. In smaller differences we must observe the apostle's rule, Phil. iii. 16. But enough of this matter.
Ohs. 2. The next point is taken from the second sin mentioned in this verse, sensual. He chargeth it upon tliose that separate them- selves. Those that separate from the assemblies of the faithful are usually sensual. Discipline is too strait for them that would live ac- cording to their own lusts. The raven that was sent out of the ark, finding carrion floating abroad, had no mind to be cooped up there, and therefore returned not ; so these, finding more liberty abroad than in the congregations of the faithful, separate and inhaunt with such among whom they may have room for their lusts. Moreover, they lose the benefit of those that should watch over them ; church communion is a good preservative against lusts : ' Woe to him that is alone,' Eccles. iv. 10. Stragglers are more easily sui-prised ; they were scattered and became meat to the beasts of the field, Ezek. xxxiv, 5, 6. They that separate are the more easily perverted both in judgment and practice ; they turn familists ; now familism is but painted atheism ; or anti- nomists, and antinomism is but sin licensed and privileged. Again, it is just with God to punish that pride wherewith separation is accom- panied with brutish lusts. Usually unsanctified knowledge runneth into pride, and then the affections are not governed. Well, then, ob- serve the providence of God in setting a mark upon those that separate ; they are men of unbridled affections, and without yoke, and are usually given up to carnal pleasures ; and wonder not if sensual persons cast off communion with the church, when they cast off communion with God himself ; those that spent their days in mirth said unto God ' de- part from us,' Job xxi. 14. Many now that are come to the height of pride and sin pretend to live to the height of the creature.
Ohs. 3. The next note is, that sensual persons are evil persons. There are three ranks of sinners — those that are given to fleshly lusts, and they are the sensual ; those that are given to the lusts of the eyes, and they are the worldly ; those that are given to pride of life, and those are the proud, the ' great spirits of the world.' See 1 John ii. 16, and James iii. 15, with my comment there. Our work now lietli with the sensual, who seem to be the worst sort of sinnei's, and altogether unfit for any worthy action and exjiloit. To find them out, let us consider what sensuality is. It is an inordinate desire and delight in soft and delicate living ; there is a due care of the body to keep it serviceable, and an allowed delight in the creature. He that created water created
^ * Ab ecclesia Romana non alio discessimus animo quam ut si correcta ad priorem ecclesiai formain redeat, nos quoque ad illam revertauiur, &c.' — Zuinglius. See iny Comment on James iii. 17.
232 AN EXPOSITION, WITH NOTES, [YeR. 19.
wine, creatures for our delight as well as our necessit}', and false teachers have often set off themselves with the show of a severer ab- stinence : Col. ii. 21. It is possible that, by an undue rigour, the body may be used a little too hardly and disabled for better services, but yet we are more usually guilty of the excess than of the defect ; pleasure is born and bred with us, and therefore hath a mighty force and en- chantment upon the soul. The first years of human life are merely governed by sense, and for a great while all our business is to live and grow, and therefore most men miscarry by appetite and an undue liberty in meats, drinks, and sports. Now, to state the due bounds and limits which reason and religion hath set is very hard ; different tempers and constitutions of body make rules uncertain. In the gene- ral, it is good to watch, lest pleasure become a master, and reason a slave. The two general limits are: — (1.) The health of the body; (2.) The welfare of the soul.
1. The health of the body must be regarded. Too much care for the body destroyeth it, as too much oil puts out the lamp : ' Wine and women take away the heart,' Hosea iv. 11 ; that is, the generousness and sprightliness of a man. The vigour of nature is abated, gallant and active spirits effeminated, and brave hopes drowned and quenched in the puddle of excess, and masculine agility and vivacity melted away in ease and pleasure. The Eomans were wont to have their funerals at the gates of Venus' temple.