should observe it better, than they had done before; for they did also
not observe excommunication, because they could not avoid; for where no
excommunication is, there is also no avoidance, for avoidance springs
from excommunication. Hence he reproved them as being puffed up, and
that they did not mourn that such heinous deeds were committed among
them; and determined concerning him that had done this deed, in the
name of the Lord Jesus Christ, when they were gathered together, with
his spirit, and with the power of our Lord Jesus Christ, to deliver
him unto Satan for the destruction of the flesh, that the spirit might
be saved in the day of our Lord Jesus. Hence it is evident from this,
that for whatever excommunication is good, avoidance is also good,
and that they serve the same purpose. For the apostle says, that he
delivered him to Satan for the destruction of the flesh, that is, for
the mortification of the flesh; and concerning avoidance he says: And
have no company with him, that he may be ashamed. Mark, for what this
shame serves; for it serves a woman to wash herself when she is told
that she is begrimed; a man, also, that is disrobed, does not want
to be seen in his nakedness, for he is ashamed; hence, when some one
comes that would see him, he immediately puts on his clothes, that he
should not be seen in his nakedness. As Adam, when he knew that he
was naked, he forthwith sought to cover himself, for he was ashamed;
and he made an apron of fig leaves, to cover his shame. Now we must,
according to the words of the apostle, avoid the excommunicated, that
they may become ashamed; for if we withdraw ourselves from them, and
avoid them, they have cause to consider why this is done, and through
this considering to know their nakedness; and become ashamed before the
Lord their God, against whom they have sinned, and are thus smitten
in their conscience, so that in this condition they dare not appear
before the Lord, and hence seek a means to cover their nakedness, but
not with fig leaves, as did Adam, but with the skin of the Lamb Christ
Jesus, who must be received through faith with a broken and contrite
heart. As Adam, when he humbled himself, God put a coat of skins on
him, to cover his nakedness. Thus, dear brother, excommunication and
avoidance have the same purpose, and they are not contrary to each
other; hence the apostle says: Yet count him not as an enemy, but
admonish him as a brother. Admonition is not contrary to avoidance, for
admonition serves to amendment, even as avoidance and excommunication
serve to it. Hence the apostle does not prohibit it, but teaches that
they are to be admonished as brethren; for all that is not contrary
to them, namely, excommunication and avoidance, they do not prohibit;
but where excommunication is, there must also be avoidance, for it
proceeds from excommunication. Hence, when he wrote to the Corinthians,
how they should deliver the fornicator to Satan, and purge out the old
leaven, he also wrote to them: “But now I have written unto you not to
keep company, if any man that is called a brother, be a fornicator,
or covetous, or an idolater, or a railer, or a drunkard, or an
extortioner; with such a one no not to eat. For what have I to do to
judge them also that are without?” Mark, he says, _judge_; yet he had
not written anything from which they might have understood, that the
world should be excommunicated; but he had written that they should
have no company with fornicators, and in order that they should not
understand it with reference to the fornicators of the world, that one
should have no company with them, he says: Yet not altogether with the
fornicators of this world, or with the covetous; for then must ye needs
go out of the world. For what have I to do to judge them also that are
without? See, he calls it judging, that, as he said, one should have
no company with them; although avoidance is not excommunication or the
judgment itself, but it confirms the judgment; for when I say: You
must have nothing to do with that man, I thereby declare that he is
excommunicated, and all that avoid him show that he is judged. Hence he
says: “Do not ye judge them that are within? But them that are without
God judgeth. Therefore put away from among yourselves that wicked
person.”
From this we can well perceive, that avoidance is as well founded
in the Scriptures as excommunication; hence those who now reject
avoidance, reject the Scriptures, since it is founded in the
Scriptures. Therefore, they that will not avoid, sin, not against men,
but against the Lord; hence the church may not tolerate such, who so
sin against the Lord, and will not confess to guilt; for they are
servants of the Lord, to punish all disobedience.
Now we perceive, in the first place from the words of Christ
(Matt. 18:15), that if any one sins against his neighbor, by any
transgression, he must be reconciled to his neighbor, or he cannot,
after sufficient admonition, remain a brother, but he must be regarded
as a heathen man or publican, who was excluded from the covenant of
the Lord, and with whom the Jews would have no fellowship. John 4:9.
And since they must be regarded as persons that are excluded from the
covenant of the Lord, because they have only through weakness sinned
against their neighbor, and will not confess to guilt; how much more
shall they be regarded so who sin against the Lord, and transgress
his doctrine--which is frequently done through heedlessness, or
self-interest, or for the sake of friends or relatives--and yet will
not become reconciled to the Lord?
In the second place Moses writes, that if any one touched a dead body,
and would not wash himself the third and the seventh day, he was to
be cut off. Yet the dead had to be touched, for they must be buried;
and yet, if they would not wash themselves, they had to be cut off;
and the priest might not defile himself with any dead person; he was
not allowed to go to any dead, for he had the anointing oil on his
head. Num. 19:11; Lev. 21:1; 8:12; Ex. 19:10. Hence, if they in Israel
had to be so punished, who would not wash themselves with water, from
a pollution which was caused by necessity, how shall they now be
tolerated in the church, who without necessity, yea, often for the sake
of gain, or through the prompting of flesh and blood, defile themselves
with these dead, after they have been separated from the church, and
yet will not wash themselves, or bear or confess their guilt? These
people may not thus be tolerated, according to the view which I have
from the Scriptures; and if they are allowed to go unreproved, it must
be declared as a liberty, and then perhaps to-morrow already another
will arise and demand the abolishment of excommunication, and will
prove to you, that you have just as much power to maintain avoidance,
as you have to maintain excommunication; and then you will be beaten
with your own staff, and thus the hedge will be completely broken down,
and the wild boars will run into the vineyard of the Lord, and root it
up. Ps. 80:13; Is. 5:5. O dear brother, take heed; blow the trumpet
on Mount Zion; let Israel hear the word of the Lord; reprove, rebuke,
exhort with all long-suffering. Joel 2:1; 2 Tim. 4:2.
With the simple that are led astray in understanding, deal in a
fatherly, long-suffering manner, if God may haply yet enlighten them by
his Spirit. Bind up the wounded; seek the erring; break not the bruised
reed, nor quench the smoking flax. Is. 61:1; Luke 10:34; 15:4; Is 42:3.
Always take heed unto yourselves, and to the flock, over which the Holy
Ghost hath made you overseers, to feed the church of God, which he
hath purchased with his own blood. Acts 20:28. Hence feed the flock of
Christ not by constraint, but willingly (1 Pet. 5:2), and remember that
the apostle says: “Woe is unto me, if I preach not the Gospel! For if
I do this thing willingly, I have a reward; but if against my will, a
dispensation of the Gospel is committed unto me. 1 Cor. 9:16,17. Hence
he also says: “Though we might have used authority, as the apostles
of Christ, we were gentle among you, even as a nurse cherisheth her
children; so being affectionately desirous of you, we were willing to
have imparted unto you, not the gospel of God only, but also our own
souls, because ye were dear unto us. 1 Thessalonians 2:6–8. And he
said, that as a father admonishes his children, so he had exhorted,
comforted, and charged them, that they should walk worthy of God. vs.
11, 12; Philip. 1:27; Col. 1:10.
Thus, my dear brother, take heed to your sheep, and tend to your flock
with a ready mind, and, when the chief Shepherd shall appear ye shall
receive a crown of glory that fadeth not away. 1 Peter 5:4; Jas. 1:12.
Thus, my dear brother, be watchful, and do the work of a true preacher;
make full proof of thy ministry (2 Tim. 4:5) and say like the prophet:
“For Zion’s sake will I not hold my peace and for Jerusalem’s sake I
will not rest, until the righteousness thereof go forth as brightness,
and the salvation thereof as a lamp that burneth.” Is. 62:1. Be on your
guard, and watch over their souls, as one that must give an account
thereof. Heb. 13:17. If you see the sword coming, blow the trumpet, and
warn the people in the name of the Lord, that the drowsy may awake, and
the feeble knees make straight paths, and the hands which hang down be
lifted up, and you be free of their blood. Hebrews 13:17; Ezek. 33:3;
Heb. 12:12,13; Ezek. 3:19,21. To this end may the Lord grant you his
grace, and strengthen you by his Spirit, that you may receive the end
of your faith, even the salvation of your soul. Amen.
I pray you, dear brother, receive my brief exhortation in good part,
for it has been written out of love; and here you have my simple views
with regard to avoidance, and briefly what is to be done with those
who do not avoid, and will not confess to guilt. I should have written
more fully concerning it, but there was no good opportunity. Herewith
I will commend my dear and much beloved brother, whom I love with all
my heart, and his dear wife, to the Lord and to the word of his grace.
Pray the Lord for us. I thank you heartily for what you sent me; thank
Peter very much in my name, this I ask of you. Written on the 17th and
18th of May by me, JACOB DE ROORE.
I wish that you would send a copy of this letter to one of the
ministers at Armentiers, or to my wife for this is my desire. Dear
brother Pouwel, if you desire anything further, and I have the time,
I am at your service, though there is little to be obtained from me.
Greet your ministers very much in my name, and all them that fear and
love God, where it is convenient.
_Alle die lijden na den wille Godts, wilt hierop mercken,
Die bevelen haer Zielen den getrouwen Schepper met goede Wercken._
1 Pet. 4:19
ANOTHER LETTER OF JACOB THE CHANDLER, WRITTEN IN PRISON.
I, Jacob, imprisoned for the Lord’s sake, wish my dear brother much
grace, mercy and peace, from God our Father, and the Lord Jesus Christ,
and that he would strengthen and enlighten you by his Spirit, according
to his pleasure, to the revelation of his knowledge, that you may do
his will, so that you, according to the true judgment of God, may be
found worthy for his kingdom, through Jesus Christ, to whom be praise
forever and ever. Amen. Eph. 3:1;2 Tim. 1:8; Eph. 3:16; Rom. 16:27.
Very dear and in God beloved brother, as I have remembered by writing
many of the godfearing, I can finally not forget to write a little to
you in token of the good fellowship which we had together for a time,
in Christ Jesus, through faith, but which must now for the Lord’s sake
be broken and severed. For, as a wife must, for the husband’s sake,
leave all good acquaintance and fellowship which she has besides her
husband, and go with him where he pleases, so we must also for the
Lord’s sake, forsake all good acquaintance and fellowship which we
aside from the Lord have with any person and this through faith in and
love to Christ Jesus; for we have not seen him with our bodily eyes (1
Pet. 1:8); hence it is evident that it must be done by faith. For if
we love a thing because we see it, it is not done by faith, for this
love results from sight, but if we love a thing for what we hear of it,
love arises through faith in what we hear of it. As Rebecca, though
she did not know Isaac, and, as may be perceived from the Scriptures,
had never seen him, yet she, through the words of Abraham’s servant,
so loved him that for his sake she left all that she had in Syria and
went to meet Isaac. So we must also for the Lord’s sake, through faith,
and not through sight, forsake every thing that we have in this world,
not only in spirit, as may have been done by us for a time, and which
is the smallest part; but now everything must be forsaken indeed by me,
unworthy one, in the hope of meeting him in the air, and being ever
with the Lord. 1 Thess. 4:17.
Hence Peter writes: “At the appearing of Jesus Christ; whom having not
seen, ye love; in whom, though now ye see him not, yet believing, ye
rejoice with joy unspeakable and full of glory; receiving the end of
your faith, even the salvation of your souls.” 1 Pet. 1:7–9. Behold,
dear brethren, then we shall walk no more by faith, being absent from
the Lord, but by sight; then shall the pilgrimage be over, then hope
shall cease, then shall we receive what we now hope for, namely, we
shall inherit all things, for the marriage shall then be at an end,
for the bridegroom shall come for his bride, which is his church.
Then shall the vision which John writes be complete: “And I saw a new
heaven and a new earth; for the first heaven and the first earth were
passed away; and there was no more sea.” Revelation 21:1. Mark, dear
brethren, he says,: “There was no more sea;” for it is much understood
to relate to this present time. But we still have a sea, whether this
be meant in a natural or a spiritual sense, however one may understand
it. For in the fourth chapter (v. 6) we read of a sea of glass, but as
I understand it, John speaks of the natural sea, and of the natural
heaven and earth. And at the last day, when heaven and earth, according
to the words of Peter, shall be dissolved by fire, and be renewed,
we find nothing about a natural sea, but it says: “Nevertheless, we,
according to his promise, look for a new heavens and a new earth
wherein dwelleth righteousness:” for God faithfully keeps his promises.
2 Pet. 3:12,13; Is. 65:17. Then shall his righteousness be revealed;
for when God shall give to every one in his body according to that he
hath done, whether it be good or bad, then shall God’s righteousness be
manifest in righteousness as well as in unrighteousness, since he will
faithfully keep his promise to every one. Jer. 17:10; 2 Corinthians
5:10; Rev. 2:23.
And John further writes: And 1 John saw the holy city, new Jerusalem,
coming down from God out of heaven, prepared as a bride adorned for her
husband. And I heard a great voice out of heaven, saying, Behold, the
tabernacle of God is with men, and he will dwell with them, and they
shall be his people, and God himself shall be with them, and be their
God. And God shall wipe away all tears from their eyes; which, dear
brethren, has not yet been done, for the tears are still flowing here
from the eyes of those who are renewed by Christ. Revelation 21:2–4; 2
Cor. 6:16; Jer. 24:7; Zech. 8:8; Is. 25:8; Rev. 7:17; John 16:20. But
when the righteous shall stand in great boldness before the face of
such as have afflicted them (Wis. 5:1), then shall the tears be wiped
from the eyes; for there shall be no more death, neither sorrow, nor
crying, neither shall there be any more pain: for the former things
are passed away. And he that sat upon the throne said, Behold, I make
all things new. Revelation 21:4,5; 2 Cor. 5:17. Hence Peter writes:
Seeing then that all these things shall be dissolved, what manner of
persons ought ye to be in all holy conversation and godliness, looking
for and hasting unto the coming of the Lord. 2 Pet. 3:11,12. For if
we are to inherit the new things, we must here be renewed in spirit;
for otherwise we cannot arise to eternal life, for they that have done
evil shall come forth unto the resurrection of damnation. John 5:29.
Therefore Peter writes: Wherefore, beloved, seeing, that ye look for
such things (namely, since you expect to inherit the new heavens and
the new earth, according to God’s promise), be diligent that ye may be
found of him in peace, without spot, and blameless. And account that
the longsuffering of our Lord Jesus Christ is your salvation; for God
is longsuffering, and not willing, that any should perish, but that
they should come to repentance. 2 Peter 3:14,15,9; Ezek. 18:32; 1 Tim.
2:4. For if the Lord had come eighteen or twenty years ago, we would,
it is to be feared, not have been prepared yet; therefore his having
been longsuffering to us-ward will be for our salvation, if we are now
found without spot and blameless in the peace of God.
Hence, my dear brethren, take heed to yourselves, and prepare
yourselves for the Lord; for our dear Lord stands perhaps also before
your door, with the ring in his hand ready to knock. Therefore, dear
brethren, prepare your hearts for the Lord, so that, when he comes and
knocks, you may stand ready to open to him; for he comes at a time when
we least expect him. Hence be sober and watch, and gird up the loins
of your mind, and always act manfully in truth, as a valiant hero, to
oversee our poor little flock; and lead them into the true pasture of
the divine word that they may be fed; for man doth not live by bread
alone, but by every word that proceedeth out of the mouth of God. Deut.
8:3; Matt. 4:4. Hence David says: The Lord is my shepherd; I shall not
want; he feedeth me in rich pastures, and leadeth me to the refreshing
waters.
But though Christ is the true Shepherd, he has ordained divers
ministries in the church (1 Corinthians 12:5) to oversee the sheep, and
to lead them to the pasture; for though the children have bread, some
one must cut it for them. Hence, dear brother, do the best in this time
of need, and stay with them, and, when the chief Shepherd shall appear,
you shall receive a crown of glory that fadeth not away. And always
see diligently to it, that the church be not left uncared for, but that
she may always be served with all the ordinances. Abandon excessive
subtilty and human opinions, and tell the people to act according to
God’s truth; even as I briefly wrote to our church, and would have
written more yet, if I had had more paper. Thus, my dear brother,
always act wisely, and keep yourself pure; beware of meddling with the
strife of others; examine a matter well, before you meddle with it,
for he that meddleth with the strife of others is like one that taketh
a dog by the ears. Prov. 26:17. But whatever you can speak to promote
peace, that do; but speak not what tends to division, for then is not
the time. But if a false doctrine arise against the established and
well-tried articles of the truth, act as a man, yet with kindness and
longsuffering; defend the truth, and turn the foxes out of the vineyard
of the Lord, that the tender branches may not be bitten off or torn
from the vine, Christ Jesus, but that it may remain sound and fruitful
in the Lord.
Therefore, dear brother, exercise yourself in the Scriptures, and give
up a part of your temporal business, that through habit your mind may
be practiced in discerning good and evil; for temporal business is
a great hindrance to spiritual gifts, for thereby the thoughts are
filled with anxiety, and become widely scattered. Hence, dear brother,
remember that the apostle says, that bodily exercise profiteth little;
for it profits the body, but not the spirit. The Lord has blessed you
much according to the flesh, so that you are not urged by necessity.
But godly exercise is profitable unto all things, for it profits the
spirit and the body, since it cares for both, remembers the inner
man, and does every thing that tends to his salvation. Such is the
nature of godliness; and it does not neglect the body, but knows how
to use the temporal things with moderation. And it casts its care upon
the Lord, knowing that he cares for it. Hence the apostle says, that
it has the promise of the life that now is, and of that which is to
come. Therefore, dear brother, if you be risen with Christ, seek those
things which are above, where Christ sitteth on the right hand of
God. Set your affection on things above, not on things on the earth;
and be not like a mole, whose mouth is always digging and rooting in
the earth, and which, moreover, is so blind, that he hardly sees the
heavens. Not, dear brother, that I say, that you are so; by no means,
for I have a better confidence concerning you. But when we thoroughly
examine ourselves, we find ourselves to be of such a nature, that we
are earthly-minded, and blind in divine things; and though we are
enlightened through Christ Jesus, that we have obtained sight in divine
things; and been renewed through him, we nevertheless sometimes follow
too much our innate nature, by which nature faith must sometimes bow
and show its back, for it is crushed down by the innate nature, which
through unbelief and want of confidence toward God still bears its
fruits, whence it comes that men make shipwreck in the faith; for
when two vessels that are enemies to each other meet on the sea, one
is seen to vanquish the other. Thus also, faith and unbelief coupled
with man’s nature, are enemies to each other, so that they conquer
each other. Hence, if we do not by faith firmly resist with the inner
man, we shall in the course of time be overcome; for unbelief has much
support, in the first place, from Satan, who works in the children of
unbelief (Eph. 2:2), in the second place, from our own flesh. Therefore
consider, dear brother, if a city is betrayed from within, how great
resistance must be made, before the enemy can be put down, and the city
possessed in peace. Thus also must we show great diligence, before we
overcome all these enemies. In the first place, our own flesh, which is
prone to all evil, for it lusts against the Spirit. Gal. 5:17. Hence we
must observe how prudent the kings of this world are. When they feel
that their enemies begin to bestir themselves, they make provision
and strengthen themselves, to resist those enemies. But we, who like
kings and men, ought to be prudent in that which is good, and simple as
children in that which is evil, when we feel that our enemies begin to
bestir themselves, go to meet them; but it is not done through faith,
but through unbelief, namely, when we feel that our own nature, which
is earthly minded, is not content with a fair profit, but would rather
have still more--for it loves money, and hence will not soon be sated
therewith--we meet it--we set up two or three additional looms and do
not rightly consider how hurtful it is to our faith, and how widely our
thoughts are thereby scattered; so that we become much more concerned
with temporal, than with the spiritual things; and thus the spiritual
gifts decrease, while they ought to increase, and we have no desire
to offer our hand to the flock of Christ, and to feed it with what we
have received from the Lord. Truly does the apostle say: Godliness with
contentment is great gain. For we brought nothing into this world, and
it is certain we can carry nothing out. 1 Timothy 6:6,7; Heb. 13:5.
And now, dear brother, though we think, I do not seek to lay up
treasures, I do not want to keep the gain for myself alone, consider
also, that we are not for ourselves, for we are servants of a great
king. Now, if you were a king, and had servants, and appointed one to
be your chamberlain, and another to be your halberdier; suppose the
chamberlain should forsake the office in which you wished him to serve
you, and should want to be a halberdier; consider whether you would be
well satisfied with that servant. Thus also, dear brother, the Lord has
appointed you his servant, that you should serve him with the spiritual
gift which you have received from him; and if you want to forsake that,
and exercise yourself with that which is temporal, to serve him with
it, consider whether you will thereby please the Lord. And if you will
assign as a reason, that it is not your office, know that they must
not all be teachers who exhort the church; this is no rule laid down
in the Scriptures. Therefore; my dear and much beloved brother, take
heed to yourself, and surrender yourself to the Lord, and stay with
the church; this I pray you with all my heart, that the little flock
may remain together. I hope the Lord will help and keep you until the
proper time, if you seek him with all your heart; lay it to heart, this
I pray you. I should have written you more concerning it, but there
is no opportunity. I hope to write you another letter, if the Lord
grants time; you may also lay that to heart. Herewith I commend my dear
brother to the Lord, and bid you a cordial adieu. Receive my letter in
good part, for it has not been written only for your sake; I wish that
it might be read by M., or at M’s., and by all our ministers.