Jude 12 (part 3 of 3)

EXPLICATION.

So that four particulars, we shall here explain in this similitude borrowed from bad trees; the lost estate and the Spiritual misery of these Seducers being set down by a fourfold gradation, or by four steps, each one arising up to a further degree and height of wretchedness then the other; and the lower making way for the higher.

1. When they seemed to have fruit, at the best, it was decaying, withering.

2 This withering fruit, proved no fruit; without fruit.

3 This ceasing from fruit, or this no fruit was joyned with a total want of life in the trees, ever to produce any more fruit; twice dead.

4 This total want of life made an easie way for the losse of place and ground to continue in.

1. For the first, The Apostle saith, that they were Trees whose fruit withereth. The word whereby he expresseth it, is φθινοπωρινὰ, which according to the different apprehensions of Interpreters, hath several interpretations affixed to it. The Vulgar Latine renders it Autumnales, Autumn-trees, or trees of Autumn; from φθινόπωρον, which (somtimes) signifieth Autumn; and such trees (say some) the Apostle calls these Seducers, because when trees at that time of the year, begin to put forth, and make shew of bearing fruit, they bring not their fruit to perfect maturity (it being too late in the year) and men judg it to be a sign that the trees themselves also are withering, and shortly after will dye. Others (rather explaining then opposing this Interpretation) conceive that these words, δένδρα φθινοπωρινὰ, intend Arbores ultimi, finientis, extremi, senescentis Autumni, trees of the latter end of Autumn, or that part which is next to Winter, because φθινόπωρον properly signifies, the ending, far spent Autumn, it being called so, παρὰ τὸ φθίνεσθαι τὴν ὀπώραν, à finiente Autumno, from the going out, or wasting away of Autumn; and this (say they) may be the meaning of the Apostle, that as at the end of Autumn (toward the beginning of November) the fruit and leaves of trees fall off, and the trees themselves seem to wither and dye; so these Seducers (what shew soever they made formerly) were at last empty and destitute, not only of Fruit, all true worth and goodness; but also even of all shewes, shadowes, and appearances thereof; but this seems rather to be intended in the last branch, Plucked up by the roots. Others think, that by δένδρα φθινοπωρινὰ, the Apostle meanes, Arbores frugiperdas, such as spoil and destroy fruit (〈Greek〉, which they make to be the same with ὀλλύειν τὸν καρπὸν) as if the Apostle had intended that these Seducers aimed by all they did and brought forth, only to corrupt and spoil the Church, even as fruit being rotten and putrified, easily corrupts and infects that fruit which lyes near it: but this seems not to be an apt beginning to that following gradation, of their being without fruit; it being worse to hurt others, then not to be good our selves. Others conceive that the word φθινοπωρινὰ, respects not (here) that time of the year which we call Autumn, but only the nature of the fruit, which these trees brought forth; namely, such as are withered, and altogether unprofitable, as if these trees were called, φθινοπωρινὰ, scil. ὧν φθίνει ἡ ὀπώρα, or παρὰ τὸ φθίνεσθαι τὰς αὐτῶν ὀπώρας, as bringing forth no fruit, but what was corrupt and withered; the Apostle hereby intending, that though these Seducers seem to promise and make a shew of good and whosom fruit, yet they wanting that vitalis succus, the vital moysture, and inward vigour of faith, could bring nothing forth to maturity and perfection, but all their fruits were withered and corrupt. This Interpretation of the withering and corruptness of their fruit, I conceive most genuine and sutable to the scope of the Apostle; though he should (as many Learned men think he doth) compare these Seducers to Autumn▪trees, the fruit of such trees being (mostly) but withered and immature, and not coming to its perfection.

More particularly, two things are here further to be opened.

1. What that fruit was, which these Seducers might have; and what kind of fruits these Trees might bear.

2 What was the withering of that fruit.

1. For the First. That fruit which they might bear.

There are three sorts of Metaphorical fruits, mentioned in Scripture, which men compared to trees, are said to yeild.

1. The fruits of the Sanctifying Spirit of God (Graces and Works) brought forth in the hearts and lives of the Saints; called fruits, because they come from the Spirit of God, as fruit from the tree, and are as pleasing to him as the pleasantest fruit is to us. Thus we read of the fruits of the Spirit, Gal. 5.22. and Fruits of Righteousness, Phil. 1.11. Fruits meet for Repentance, Matth. 3.8. All comprehended by Paul, Ephes. 5.9. where he saith, The fruit of the Spirit is in all Goodness, Righteousness, Truth. Goodness, being that quality, contrary to Malice or naughtiness, whereby a sinner is evil in himself, Righteousness opposed to Injustice, whereby one is hurtful and injurious to others. Truth opposed to Errors, Heresies, Hypocrisie, &c.

3 There are fruits which in themselves and their own nature, are bitter, corrupt, poysonful, put forth not only by a corrupt tree, but by it, as such, evil propter fieri in themselves and their own nature; such fruits by which the false Prophets were known, and whereby men may be known to be wicked men, Grapes of Gall and bitter clusters, Deut. 32.32. Such works of the flesh as Paul mentions, Gal. 5.19. Adultery, Fornication, Uncleanness, Laesciviousness, Idolatry, Witcheraft, Hatred, &c.

3 There are other fruits which are not evil in themselvs, unlawful or intrinsecally evil in their own substance and nature, propter esse and fieri, because they are, or are done: but because they grow upon such trees, by reason whereof, something which should make the production of them good, is omitted, and sundry deffects cleave unto them, and they have evil cast upon them by the agent.

And sundry fruits of this sort and rank there may be upon such trees as Jude speaks of. As

1 The Fruits of gifts, parts, and abilities in matters of Religion, as preaching, praying, utterance; of these speaks Christ, Matth. 7.22. Many shall say in that day, Lord, have we not Prophesied &c. And 1 Cor. 12.1. they are called Spiritual Gifts, wrought by the Spirit; but are not Sanctificantia, but Ministrantia; not so sanctifying him in whom; but helping those for whom they are; as a rich man may bestow good and dainty dyet upon a poor woman that nurseth his child, not for her own sake, but that his child may suck good milk from her; such fruits as these (indeed) may beautifie Grace, but yet Grace must sanctifie them. These may make us profitable to men, not acceptable to God:

2 The second sort of these fruits, which these trees might bear, is a temporary faith, Orthodox, or sound judgment, assent to that which is the very Truth of Gods Word; that there is a God, infinite in all his glorious Perfections; that there are three Persons; that Christ was God and man &c. and that all who believe in him shall be saved. Thus some unconverted are said to beleeve for a while, Luke 8.13. thus Simon Magus, and Demas believed; these fruits are good in their kind, and without them there can be no holinesse of life, nor happinesse after death, and yet they are not good enough, they not purifying the heart, but only perfecting the understanding; they being poured only on the head, not running down like Aarons oyntment to the heart and other parts: though making a man Protestant in doctrin, yet leaving him to be a recusant in his life, carrying him out to believe the word as faithful, but not to embrace it as worthy of all acceptation, to shine with light, but not to burn with, or work by love.

3. A third sort of these fruits might be some heated affections, sweet motions, receiving the word with joy. a finding some sweetnesse in the ordinances: Matth. 13.20, John 5.35. Matth. 27.3. 1 Kings 21. Ezek. 33.32. Ezekiel was to his hearers, as a lovely song of one that hath a pleasant voice. They who shall be cast into utter darknesse, may for a season rejoyce in the light, and may have sorrow and grief about sin. The Israelites were oft deep in their humiliations; Psal. 78.4 7. they sought God and returned, enquired early after God: Ahab humbled himself. And yet these fruits are not the best, they may spring up from a root not good; the pleasantnesse or sadnesse of the matter of any doctrine, may cause sutable affections of joy or sorrow; the novelty or rarity of a doctrine, may much delight; or the dexterity and ability of the deliverer, the sutablenesss of a clearly discovered truth to a hearers understanding; the apprehension of the goodnesse of spiritual things, may stir up some flashing desires; thus they cried out, Lord, give us ever more this bread; thus Balaam desires to die the death of the righteous, yea (as some have observed) corrupt lusts in men, such as pride and selfseeking, may produce great affections in holy duties: The desire of applause may make men in publick administrations enlarged in their affections. The more excellent a Prayer or Sermon is, the more carnal the heart of the performer may be; the stronger the invention is, the weaker the grace may be; and as ground full of mines of Gold, is oft barren of grasse, so a heart ful of grace may, it may be barren of the ornaments of words and expressions.

4. A fourth sort of fruits born even by these (afterward) apostates, might be external appearances of conformity to the Law of God, in avoiding of all open and scandalous courses, and in performing the visible and outside acts of obedience: Thus the Pharisee was not an Extortioner, unjust, an Adulterer. Paul, Matth, 18.11. Phil. 3. touching the law, was blameless: the young man professed he had kept the Law (in the letter of it) from his youth. The Pharisees paid Tithes exactly, abhorred idolatry, made long prayers and frequent, were strict in the outward observation of the Sabboth, professed chastity, temperance &c. Thus it’s said of these very Apostates, that they had escap’d the pollutions of the world, 2 Pet. 2.20. and 22. that they had been washed: And these fruits of outward conformity to the Law of God, are highly commendable; sincerity of grace can neither be, nor be known without them: by them it resolves (as Elijah said) to shew it self; they are commanded by God, 1 King. 18.15. who (though he commands not the godly to fulfill the Law perfectly, yet) permits them not to break it wilfully: and though by the presence of external obedience, we cannot conclude salvation, yet by the absence thereof we may conclude damnation to follow; these honour God, benefit others. Though our righteousnesse satisfies not justice, yet in our unrighteousnesse we cannot be saved without injustice; nor is any man called a good man for the good which he hath, but the good which he doth: outward obedience strengthens true grace where it is, and is necessary to preserve a justified estate, though not as deserving it, yet as removing that which would destroy it. And yet all these fruits, the acts of externall obedience, are not the best; they may be a shape without a soul: appearances without an inward principle of life, they might be with a despising of the righteousnesse of Christ; they might be performed only for want of tentations to the contrary: Gods glory might never be aim’d at, in the performing them, as their end, nor his Word eyed as their Rule. These things commanded by God, might be done in obedience to lust.

Briefly for the second, what was the withering of their fruits.

1. They were withering fruit, for their deformity and unpleasantnesse to the eye, and their sowrnesse, and unsavourinesse to the taste of God. The fruits of righteousnesse are onely pleasant fruits, and the trees of righteousnesse onely pleasant plants. A withered Apple is not sweet and delightfull: The best performances which grow upon a wicked man, are not acceptable as they come from him: goodnes of being is before that of working. The tree must be good, before the fruit can be pleasant; Vid. ante part. 2. page. They who are in the flesh cannot please God. The meanest duty of a saint is more amiable than the most gilded performance of a sinner: The stammering of a child is more pleasing to a Parent, then the best Oratory of a beggar. Deut. 32.32. If the vine be a vine of Sodom, and of the fields of Gomorrha, the grapes will be grapes of gall, and the Clusters bitter.

2. This fruit might be said be to withered fruit, for ceasing to grow bigger, and not proceeding to perfection.

Withering fruit grows not, and these stood at a stay, their fruit found no new degrees; their faith went not from Assent to Adherence, and from thence to Assurance; They brought not forth fruit to perfection, Luk. 8.14.

They added nothing to that which was lacking; they did not abound more and more in the Work of the LORD. Eph. 6.18. Rev. 2.9. Their last Works were not more then their first. They soon knew an enough in Christianity. They did not press forward towards the mark; nor were they like the Sun, rejoycing to run its course, Phil. 3.13. & increasing more & more to the perfect day. They went not from strength to strength, Psal. 84. nor studied exactnesse in Christianity. Most love to excell in every thing, more than in that which is true excellency, though they think that abundance of wealth is but a little, yet they live as if a little Godlinesse were enough. They have their maximum quod sic, beyond which they move not, and say of spirituall good things, as Dives of his temporalls, Soul take thine ease, thou hast much goods laid up for many years. They desire not to have more cubits added to their stature. He who hath onely a form of godlinesse, and is but the picture of a Christian, not having the life thereof, will never grow; he is still upon the same hinges where he was; he goeth on in a Circle of duties, prayeth, heareth, &c. as he did of old.

3. Their fruit might be called withering, as it decay’d, languisht, and grew lesse and lesse.

They were so far from obtaining that grace which they wanted, that they did not retain that grace which they had, they lost their first love, and grew worse and worse; they were so far from getting more that they kept not what they had already gotten. They did not so much stand at a stay as go backward; the bitterest of their life was in the bottom thereof. The sap of abilities which once they had, now decay’d: All life in holy duties and speeches was withdrawn; yea, their leaves fell off; they could not speak of holy things with so much holy savour as they were wont. God withdrew his Spirit from them: Thus the Spirit of the Lord departed from Saul, and all his gifts vanished: And indeed, this follows upon the former, where there is no increasing; there is some decaying; while we neglect to gain, we spend upon the stock. The Boat which is going up a river, that runs with a strong current, fals down the stream, if the Oars rest but never so little: Decayes in spirituals deserve most of our pity. It’s not so uncomfortable to see a man decay in his health or estate, as in his grace, and to lose heavenward, to lose his first love, to decline from God.

4. (As the cause of all the former) Their fruit was like withered fruit, as it wanted spirituall life, juice and nourishment from the tree to feed and supply it: They had not spirituall life, and therefore had not spirituall growth, and had spirituall decayes. Onely to them who have, is more given. There is no growing where there is not a living. If a snow-ball be rowled up and down, and thereby made bigger, yet it doth not grow, John. 15.5. because it is by extra-addition, not by intrareception. A vitall Principle is the foundation of growth, either naturall or spirituall: He that abideth in me and I in him, (saith Christ) the same bringeth forth much fruit; for without me, (or severed from me) ye can do nothing. The picture of a child will never come up to be a man, because in it there is no life. They who onely have a name of Christianity, and receive not efficacy and power from Christ, Eph. 2.10. are as withered fruit, without union to, and life from him, there being no Christian increase. We are Gods Workmanship, created in Christ Jesus to good works. Till the Spirit of God be put into us, there’s no walking, or proceeding in his wayes, Ezek. 36.27.

This for the opening of the first gradation, whereby the Appostle sets forth the losse of these Seducers, they were trees whose fruit withered.

The second is contained in this word, 2 Branch of Explicat. ἄκαρπα, without fruit.

But how can the Apostle say here, that they were without fruit, when in the foregoing words he had said, that they had withering fruit?

1. Possibly, he may here in these words represent them, as having cast and lost their withering fruit. We know, fruit that withers, quickly and easily falls off, from the tree; trees which have withering fruit, will soon be without fruit. VVe wanting that which onely can make us good for the kind, a good root, and a renewed Principle of life, must needs want that which should make us good for continuance, namely internalness and sincerity. Out of Christ there can be no perseverance, onely union to him makes us permanently holy: And its most just with God, that they who would not bear better then, should not bear so much as withering fruit, that they should cast off the very appearances of fruit, and even their outside-profession; that they who never regarded the truth and reality of holinesse, should from hypocrisie fall to prophanenesse, and from a bare form of godlinesse to ungodlinesse; and from paint to deformity. But this open and plain discovery of their hypocrisie, I rather conceive is contained in the last branch of the verse, in these Words, plucked up by the roots.

2 Therfore I understand, with Reverend Mr. Perkins, and others, that these words, without fruit, are (as it were) a correction of the former, as if the Apostle had said, they are trees whose fruit withereth, or rather without fruit altogether, the fruit which they bear, not deserving so much as the name of fruit; as trees that bear no other then withering fruit, are esteemed no better then unfruitfull trees; and thus notwithstanding their withering fruit, they may be said to be without fruit in sundry respects.

1. They were without fruit, in regard that all their forementioned fruits, were not produced by the inward life and vigour of the spirit of sanctification in their souls; Their fruit grew upon a corrupt tree, and proceeded from an unclean bitter root: They were not the issues of a pure heart, and faith unfaigned, but the streams of an unclean fountain. The fruitfulnesse onely of slow-bushes, Crab-trees, and brambles, cannot make the year be accounted a fruitfull year. A corrupt tree (saith Christ) cannot bring forth good fruit, Mat. 7.18. How can ye that are evill speak good things? Mar. 12.24 Their best fruits were but fruits of nature, coming from an unregenerated heart. That fruit which before his conversion Paul accounted as precious as gold, he after esteemed as base as dung.

2. They were without fruit, in regard their fruits were not brought forth to a Divine end; they were directed to no higher an end then selves. Riv. in loc. Israel (saith God) is an empty Vine, though bringing forth fruit; for (it followes) he bringeth forth fruit to himself.

I am not ignorant, that some Interpreters expound not that Text concerning the fruit of works, though yet they grant, the place may be by consequence drawn to take in them, likewise. As these fruits were not fruits of righteousnesse, Phil. 1.11. so neither were they to the praise of his glory.

If thou wilt return, O Israel (saith God) return to me Jer. 4.1. They returned, (saith the Psalmist) but not to the most high. The pipe cannot convey the water higher than is the fountain head from whence it comes, and these fruits being not from God, were not directed to him.

Fruits brought forth to our selves, are rotten at the core; they are not for his taste who both looks into, and tries the heart.

3. They might be without fruit, as not producing works in obedience to the Rule. The doing of the thing commanded may possibly be an act of disobedience. God looks upon all our works as nothing, unlesse we do the thing commanded, because it is commanded. This onely is to serve him for conscience sake. A man may do a good work out of his obedience to his lust As its possible for a man to believe, 1 Thess. 4.3. 1 Thess. 5.18 not because of Divine Revelation, so is it possible for a man to work and not upon the ground of Divine injunction. Be not unwise, but understand (saith the Apostle) what is the will of God, Eph. 5.17. Mans wisdom is to understand and follow Gods will.

4. Without fruit as to their own benefit, comfort, and salvation. The works of Hypocrites are not ordained by God to have heaven follow them; at the last day all they had, or did, will appear to be nothing; and when the Sun shall arise, then the works which here have shined like glow-worms, shall appear unglorious and unbeautiful; of all that hath been sown to the flesh, shall nothing be reaped but corruption; God crowns no works but his own; nor will Christ own any works, but those which have been brought forth by the power of his own Spirit.

5. Lastly, Without the fruit of any goodness in Gods account, because without love to God. 1 Cor. 13. Love is the sweetness of our services. If I have not love (saith Paul) I am nothing: and as true is it, without it I can do nothing; the gift of an enemy, is a gift, and no gift. As love from God is the top of our happiness, so love to God is the sum of our duty. There is nothing beside love, but an Hypocrite may give to God, with Gods people: it is the kernel of every performance; God regards nothing we give him, unless we give our selves also; Its love which makes a service, please both the master and servant. Now wicked men in all they bring forth, though they may have bounty in the hand, yet have no love in the heart, they have not a drop of love, in a Sea of service.

This for the Explication of the second aggravation, or gradation, of the sin and misery of these Seducers: they were without fruit. The third follows, in these words; twice dead.

These words, I take to express a further degree of their spiritual wretchedness, under the continued Metaphor of Trees. ‘Twas bad to have withering fruit, worse to have no fruit at all; worse yet, to be not only without all fruit, but even altogether without life; twice dead.

Two things are here to be explained.

1. In what respect these trees may be said to be dead.

2. How to be twice dead.

For the first. Death is 1. Temporal, and Corporal; that which is a privation of life, by the departure of the soul from the body.

2. Spiritual, befalling either the godly, or the wicked. 1. The godly are said to be dead spiritually, three wayes. 1. Dead to sin, Rom. 6.2. 1 Pet. 2.24. the corruption of their natures being by the Spirit of Christ subdued and destroyed. 2. Dead in respect of the Law Ceremonial, Col. 2.20. (dead with Christ from the rudiments of the world.) Moral, Gal. 2.19. So Paul saith, he was dead to the Law, and Rom. 7.4. Ye are dead to the Law, it being not able to make them guilty who are in Christ, nor to terrifie their consciences, nor to irritate them to sin. 3. Dead to the world, Gal. 6.4. so Paul was crucified to the world, either because the World contemned and despised him as a dead man; or else, because the world had no more power, to entice and allure him from Christ, then the objects of the senses have to work upon a dead man. 2. Spiritual death befalls the wicked and unregenerate, they being without the Spirit of Christ to animate and quicken them, which Spirit enlivens the soul supernaturally, as the soul doth the body naturally; hence they are said to be dead in sins, Eph. 2.1.5. Col. 2.13. and dead, Mat. 8.22. Luke 9.60. Rom. 6.13. Joh. 5.25. and to remain in death. 1 Joh. 3.14. Their works (hence) are said to be dead, Hebr. 9.14. As the immortality of the damned, is no life, but an eternall death; so the conjunction of the souls and bodies of wicked men, is not properly life, but umbratilis vita, a shadow of life, or rather a very death, they being without spiritual feeding, growth, working, all vital operations, and lying under the deformity, loathsomness, insensibleness, (in a spiritual sense) of such as are dead; or (according to the resemblance here used by our Apostle, which is, that of trees dead) they are spiritually dead, because without, and severed from that root of every good tree, the Lord Christ. The old Adam is the root upon which they still stand, and therefore they are without all spiritual and supernatural life; as from the root flows life into all the branches of the tree, so from Christ, all who are united to him by the Spirit through Faith, have (by those means) the life of holiness derived unto them; as in Adam, the first root who hath now lost the moisture and vigour of holiness, and is become a dryed root, all die; so in Christ shall all (and onely) they who are really united to him live. Hence it is, that as they are without the root, and therefore without life, so without all spiritual growth and fruitfulness; the inward principle of life being wanting, needs must the effects that flow from that principle (all vitall operations) be wanting likewise; for though abiding, John 15.5. and living by Christ, we bring forth much fruit; yet sever’d from him, we can do nothing. It is true, that as the wicked have something from Christ like the Spirit of life, Heb. 6.4. 1 Cor. 12.6, 7. so thereby they bring forth something like to good and spiritual fruits; I mean, those forementioned fruits of gifts, assent to the truth, sweet affections, acts of external obedience: but though in the producing of these, the Spirit helps them, yet it never changeth the nature of the trees, but they still retain the natural sowrness of their roots; and though God gives them the Spirit to edifie others, yet not to sanctifie themselves; though Saul had another spirit; and sundry (Matth. 7.) did prophecy, and cast out Divels; yet all these were but works of ministration, not renovation; though the Spirit works as an outward efficient cause, breathing on them; and is in them as in Organis, Instruments, and Ministers, yet not as in domiciliis, as in habitations & Members; for as the soul works not as a form to any part, that is not united to the body; so neither doth the Spirit of Christ work savingly, but in the body of Christ. In the wicked it may be spiritus movens, a moving spirit: in the godly, tis onely spiritus inhabitans, an inhabiting, indwelling Spirit. The Spirit of God in an Hypocrire, is like an Angel appearing in some outward shape; of which he is only an assisting, not an informing form; for which cause, his assumed body hath neither life, nor nourishment; but the Spirit of God in the godly, is like the soul in the body, not only assisting, but informing, and working in them spiritually vitall, and supernatural operations. And notwithstanding the best workings of the Spirit of God in the wicked, they are oft left, more fleshly, self-confident, less poor in Spirit, and sensible of their want of Christ then before. And thus these Seducers were spiritually dead. Or 3. Death is eternal, the effect of the former: which eternal death is that most miserable condition of the Reprobate after death; wherein they are deprived of all the blessedness and glory of heaven, standing in the enjoyment and unitive vision of God; Visi• unitiv•. Tis (indeed) the spiritual death continued and perfected. As in heaven, or eternal life, in the enjoyment of God by Christ, is begun in this life, and completedin the next; so is hell or eternal death in the losse of God, begun in this, and consummate in the next world. The presence of God is the heaven of heaven, the joy of heaven, the life of heaven, and of all who shall come thither.

2. For the second, In what respect these Seducers may be said to be twice dead.

The word twice (Gr. δὶς,) is taken two wayes; sometimes indefinitly, or as a definite put for an indefinite, a certain for an uncertain number. 〈Greek〉, as Job 33.14. Thus Job 33.14. God speaketh once, yea twice, yet man perceiveth it not. That is, God doth by his gracious ways and means sufficiently, abundantly, and frequently acquaint man with his will, although man be so stupid and senseless, as not to understand what the meaning of God is therein. So Psal. 62.11. God hath spoken once, twice have I heard this, that power belongeth to God; that is, God hath abundantly, oft, several times, or sundry wayes by his Word, and works asserted, and discovered, that he is eminently and transcendently powerfull. Thus the Apostle commands, That the Elders that rule well, 1 Tim. 1.17. should be accounted worthy duplici, that is, multiplici honore, double, much, manifold honour: So the Prophet prayes, Jer. 17.18. that his enemies may be destroyed with a double destruction, i. e. with a severe, through, totall destruction; so 2 Kings 2.9. Elisha desired that a double portion, that is, a large, abundant portion of the Spirit might be upon him. Thus some take the word (twice) in this place, as if by the signification of the very word, the Apostle intended, that these dead trees were finally dead, and past all hopes of recovery, such as could never be bettered by all the pains and cost, digging, dunging, &c. that could be laid out upon them. That our Apostle here intends, that these Seducers were like Trees irrecoverably, and totally dead, I easily grant; but withall because trees may be said to be twice dead, in respect of their very dying twice, or a second time; this word twice, seems to import in this place, a definite certain number, and to intend a double or twofold death of these Seducers; who are here compared to trees in their dying twice, as well as in all the other three respects, viz. Their having withered fruit; their being without fruit; and being pluckt up by the roots.

Trees then, are said to be twice dead, thus; the first time, a tree is said be dead, when in the former spring it decayes, fades, withers in its leaves, blossoms, or newly formed fruit: from this decaying or dying (for a dying it is, as to leaves and fruit) a tree is oft by pruning & dressing recovered; but if in autumn or the later spring, which is the critical or climacterial time of Trees to discover whether their disease be mortal or not, the tree fadeth again; if then the leaves, or what ever it bears, wither, the rine grow dry, and it be (as they say) sick, the fault is then ab intra, the root is rotten, and the very substance of the tree is inwardly corrupt and putrified, no more labour or cost is now bestowed upon it, its now dead twice, or the second time, and therefore totally and irrecoverably; and (as I have understood from those who are exactly skill’d in the nature of trees) it hath been oft known, that trees which have seemed to die in the former spring, have afterward been recovered; but never did they know that any languishing in the former spring; and then after some overtures of reviving in the later spring, fading and decaying again, ever were recovered and restored afterward. In like manner, these seducers of whom Jude speaks, had a double death, or were twice dead, first they were dead in respect of their natural condition, by being (as are others) born in sin, and so (as the Apostle speaks, Ephes. 2.1) dead in sin; from this they were so far recovered, as that they seem’d to live and (as Peter speaks, 2 Pet. 2.20.) to have escaped the pollutions, of the world; and by visible profession to flourish, and to give fair hopes of bearing good fruit: notwithstanding this first death, they were not given over as irrecoverable, but their later death which was by Apostacy from the faith of Christ, by reintangling themselves in the pollutions of the world, and returning to their vomit and wallowing in the mire, brought them into such a hopelesse deplorable condition, that our Apostle no more expected their recovery, then the restoring of a tree dead twice, or the second time.

Indeed there is an Apostacy of impotency of affection, and prevalency of lust, a recidivation or relapse into a former sinfull condition, out of forgetfulnesse and falsenesse of heart, for want of the fear of God, to ballance the conscience, and to fix and unite the heart to him. This was the frequent sin of Israel in breaking their Covenants, Psal. 106.7, 8 9, 12, 13. and this falling from our first love, and returning again to folly, though it be exceeding dangerous, yet God is pleased sometimes to forgive and heal it, as he promiseth to some, Hos. 14.3. But there is another kind of Apostacy, which is proud, wilful, stubborn, malicious; and whereby after the taste of the good word of God, and the powers of the world to come. Men set themselves to hate and oppose godlinesse, to do despight to the spirit of grace, to rage against the word, to trample upon the blood of the Covenant, and when they know the spiritualness and holiness of Gods waies, the innocency and piety of his servants, they do yet set themselves against them for that very reason (though under other pretences:) This speaking against the Spirit, this opposing, persecuting the doctrine, worship, waies, servants of Christ; so, as that the formal motive of malice against them, is the lustre and holinesse of that spirit which appeareth in them; and the formal principle of it, neither ignorance, nor self ends, but very wilfulnesse and immediate malignity, is that daring height of enmity against godlinesse, which shall never be forgiven in this world, nor in the world to come; i. e. say some, Matth. 12.32. neither in this life by justification, nor in the world to come by publick judiciary absolution; or rather (as others) shal be plagued and punished in this life, and in that which is to come; In the former spiritually, in the other eternally; and God leads those who thus offend, forth, with the workers of iniquity; as cattle are led to slaughter, or malefacters to execution. And hence it was that Peter, Epist 2 2 20. said, their later end is worse then their beginning, and that it had been better for them not to have known the way of righteousnesse, then after they have known it, to turn from the holy commandments delivered to them. Nor is the irrecoverablenesse of such backsliders any wonder. 1. This their Apostacy in the formal nature of it, is quite contrary to faith and repentance: John 6.37. by faith we come to Christ, cleave to him, prize Christ as infinitely precious but by this apostacy, we draw back, depart from him, let him go, vilifie, set him at naught, and after covenant entred into with God, fling up the bargain, and deal with our sins, as the Israelites did with their servants, dismiss them, and then take them again; and (in a word) so repent of our former, that our heart is incurably hardned against future repentance: Luke 12.47. 2. And further, such of all sinners most provoke God to beat them with many stripes; a much sorer punishment do they deserve, then did those who died without mercy: they sin wittingly and willingly, not out of ignorance, but against knowledg; not only against light, but love also; and they trampling upon the blood, & spurning against the bowels of Christ, even mercy it self becoms their enemy, and pardoning grace frequently tendred, Ex perversâ voluntate facta libido: Dum servitur libidini, facta consuetudo; Dum consuetudini non resistitur, facta necessitas. Aug. l. 8. Conf c. 5. and seemingly received, but truly rejected, now condemns them; so that they cannot sin at so cheap a rate, as they who never had the knowledg of Christ. 3. Besides, their foreheads are now steeld, and they are made impudent in sin. The oftner a thief is imprisoned, the less he blusheth: Custome in sin makes the heart brawny, insensible, and seared as with an hot Iron; lust causeth custome, and custome contracts necessity, and every return to sin, makes the sinner more unable to resist it. When a disease first meets with a strong constitution, it finds an enemy to grapple with; as it weakens the body, so the body weakens it, both their forces spend together one upon another, and they fight upon some terms of equality. But suppose the body gets the victory, Debilitas ad resurgendum, in recidivante augmentatur. and the disease departs, yet if a new adversary, a new sicknesse soon sets upon it again, here is great odds; the one is fresh, the other quite out of heart: it is not now strong enough to bear the means of recovery, but altogether lies at the diseases mercy. In the first estate of sin, the soul perhaps did grapple with sin; and if it were foyl’d, yet, not without reluctancy, it could endure reproof, and suffer the word of exhortation; but sin returning upon it again, the soul is so weakned, that it makes no resistance, sin entring as an enemy upon a weakned and depopulated Country. When Satan returns to his house (saith Christ) he finds it empty, that is, empty of the Spirit of God, and the power thereof, Matth. 12 44. which might oppose him; as well as swept and garnished, i. e. adorned with all those unbeautiful and deformed beauties which please him. All the former profession of an apostate, serves but to make him take the deeper die in sin; and no colour is so lasting, as when profanenesse is laid upon appearing holinesse.

Lastly, Satans reentry is with more fiercenesse and resolution, then was at the first his Entry; when he returns to his house from whence he came out, as he finds the house empty and swept, &c. so he brings seven spirits with him worse then himself. After he was compell’d to go out of the man, he found no rest (saith the text:) yea, all the while he was banish’d out of him, he was as a man living in a dry and desert wildernesse, Quamdiu domicilium in hominibus non inveniat, omnia loca, vel cultissima, squalidas solitudines existimat. Cartw. harm. (for such is every habitation to Satan in comparison of mans soul:) now then, how great must his resolution needs be the second time, both to assail and hold his former possession! If ever the Jaylor catch the Prisoner, who through indulgence shewed him, broke prison, he will be sure to lay him fast enough: he that before had no shackle, shall be bound with two chains for failing; before he was in liberâ custodia, had the liberty of the prison; now he is in arctâ custodia, cast into the Dungeon; before he had but one keeper, now he hath seven worse to captivate and enthral him. They who have escap’d in profession the servitude of Satan, and seem to cleave to a new, a better master, should they again revolt from Christ, and be reapprehended by their old Jaylor; how irrecoverably will he make them his own, how watchful will he be, to keep them in hold, and his hold in them; by hardning their hearts, searing their consciences, following them with temptations, and even hindring them from all the very appearances of holinesse? And that brings me to the last Branch of explication.

This for the explication of the third gradation of these seducers misery; they were twice dead. The fourth and last follows, pluck’d up by the roots.

It was bad for these trees to wither, to be without fruit, to be dead, twice dead, though having still the place and appearance of trees; but to be without growth, fruit, life, and place also, makes the losse and woe compleat.

Pluck’d up by the roots, Gr. ἐκριζωθέντα; rooted up as plants, they might be said to be in two respects.

1. In respect of removal from their former place wherein they stood.

2. In respect of the discovery of the rottennesse and unsoundnesse of the root, by that removal, the manifesting what was at the bottome of the tree, the turning of the inside, outward.

1. In the former sense, the Apostle must speak by way of prediction, for according to it, they were pluck’d up by the roots, either 1. out of the soyl of the Church, by being removed at first out of the affections and prayers of the Church, and afterward by excommunication quite cast out of the Church; it being denied to such unsound trees, any longer to stand in such a garden. Or 2. Pluck’d up by the roots, out of the soyl of the world; and out of the land of the living; and this plucking up was by death, which plucks up not only the withered, dead, but even the most greene, flourishing deeply, and strongly rooted tree in the world.

But I understand the Apostle to speak of a plucking up, in point of discovery of all that unsoundness or secret rottenn•ss which was at the root of these trees, and the manifestation of them by their abominable errors and prophaneness, to be such as never had any vital influence from Christ. Trees may have withered fruit, be without fruit, and quite (twice) dead, and yet he who passeth by them, and beholds them among the rest of trees, may possibly be ignorant, (especially at that time of the year, when other trees also are without leaves and fruits,) that these trees are utterly and irrecoverably dead; but when he sees them pluckt up by the roots, then their voidness and privation of life is made evident and manifest to every one: haply most thought they were dead before, but now all know they are dead. Other trees which yet stand, perhaps they may suspect to be dead, but these which are pluckt up by the roots, they evidently and certainly behold to be so. Nor is it any wonder that these dead trees should also lose their place, and plainly appear to be altogether dead; if we consider, 1. How unable dead roots were long to bear and hold up the trees; and 2. How just it was with the owner to pluck up those trees.

For the first, How could that tree stand constantly, which wanted a living root to supply and feed it? a dead root bears not a steady tree; as without a vigorous and living root, the tree cannot be kept from withering in its fruit, so neither from its ceasing to stand; out of Christ there can be no perseverance. He who sets us up, onely keeps us up: he who laboured to make his Picture stand alone, quickly saw the vanity of his endeavour, when he considered (as he said) that somthing (life he meant) was wanting within. As the hope, so the holinesse of the Hypocrite is like the Spiders web; Union by profession will not serve the turn to make us persevere. No, to that, there must be added union by real implantation. If the heart be not set right, the Spirit will not be stedfast with God, Psal. 78.8. They who stand loose from Christ will never stand long; an Hypocrite and his very profession, will part in a temptation; He who beleeves not, will never be establisht.

For the second, Most just was it with God, to pluck up these trees by the roots for the punishing of their hypocrisie. These Seducers (of whom Jude speaks) who would never endure to be more than, are now suffered not to be so much as Hypocrites; In corde, funus occultè prius suo putore sentitur, quàm moribus nostra cogitationc prospicitur. Aug. Ep. 227. they never cared to be better then visible, and now they are not so good as visible Professors; they who would not have the life of trees, shall not now have the room and place of trees; they who were inwardly corrupt, are now openly prophane; they regarded not the reality, and they retain not the appearances of sanctity; they who formerly feared not to appear unholy in the sight of God, are afterward discovered justly to be unholy in the sight of man. Heretofore they disdained to be Scholers of Truth, and they now are left to be Masters of Error. In a word, they who once were deemed to be something, when they were nothing, now neither are, nor appear to be any thing; and (as Christ said) From them who had not, even that which they seemed to have, is taken away. 2. Justly doth God pluck up these trees by the root, to punish them for their unfruitfulnesse: as a fruitless soil, so a fruitless tree is nigh to cursing. Hebr. 6. If Solomon (a Type of Christ) have a vineyard, he must have a thousand peeces of silver, Cant. 8. and the keepers thereof, (but) two hundred; the chief gain was to come to Solomon: he that planteth a vineyard, should eat of the fruit of it; and there is no plant in Gods vineyard, but God will either have gloty from it, by its bearing fruit, or glory on it; by its burning in the fire.

OBSERVATIONS.

1. Observ. 1. Even corrupt trees bear some fruit. These trees had fruit, though it were but withered fruit; most men go to Hell in the way of religious appearances; they who shall be excluded out of heaven, will pretend many good works; prophecying, miracles, Mat. 7.23. Outside services are cheap, and cost but little: good words (we say) are good cheap, they may procure much credit, though they ask but little cost. Besides, natural conscience will not be put off with a total laying aside of duty; and if Satan can cheat poor souls, with putting a Pibble in stead of a Pearl into their hands, he thinks it as much cunning as if he put nothing into their hands at all; nothing doth so dangerously hinder men from happiness, as the putting off themselves with shadows and appearances of that which is really and truly good. He who is altogether naked, may be sooner brought to look after the getting a garment, then he who pleaseth himself with his own rags, wherewith he is already clad. A man who is smoothly civil, and morally honest, is in greatest danger of being suffered to go to Hell without disturbance; he snorts not in his sinful sleep to the disturbing of others, and he is seldom jogged and disquieted, nay perhaps he is highly commended. Christians, please not your selves in the bare profession and appearances of Christianity; that which is highly esteemed among men, may be abominable before the Lord; let not the quid, but the quale, not the work done, but the manner of doing it, be principally regarded; examine your selves also concerning the principle whence your actions flow, the righteousness whereby they are to be accepted, the rule by which they are regulated, the end to which they tend; and (as the Apostle speaks) Let every one examine his own work, and consider whether his duty be such as will endure the Scripture Touchstone.

2. Withering and decaying in holinesse, Observ. 2. is a distemper very unsuitable, and should be very hateful to every Christian. It was the great sin and wo of these seducers, and should be look’d upon as such by us, and that upon these following considerations.

1. In respect of God; Decayes in our Christian course, oppose his nature in whom is no shadow of change. Mal. 3.6. Psal. 102.24. I am the Lord (saith he) I change not. He is eternally, I am, and ever the same; his years are throughout all generations: And what hath inconstancy to do with immutability? how unlike to the Rock of ages, are chaffe and stubble? no wonder that his soul takes no pleasure in those who draw back, and that they onely are his house, who hold fast the confidence and rejoycing of the hope, Hebr. 10 38. Hebr. 6.6. firm to the end. If a frail weak man will not take a house, out of which he shall be turned within a few years; how unpleasing must it be to God to be so dealt with? 2. Spiritual decays and witherings are unsutable to the works of God. His work is perfect, Deut. 32.4. he compleated the work of Creation, he did it not by halves. Gen. 2.1. The heavens and the earth were finished, and all the host of them. God finished the building of his house before he left. His works of providence, whether general or special, are all perfect; he never ceaseth to provide for, and sustain the creatures; the doing hereof one year, is no hinderance to him from doing the like another, and another; nay the day, week, month, Psal. 23. Psal. 71.17, 18 Christus perseveravit pro te, ergo tu pro illo perseveres, Bern. de temp. 56. Ibi tu figas cursus tui metam, ubi Christus posuit suam. Idem Ep. 254. Obtulerunt ci Judaei si de cruce descenderet, quòd crederent in illum: Christus vero, pro tanto munere sibi oblato, noluit opus redemptionis humanae inchoatum, relinquere inconsummatum. Perald. p. 216. year, generation, end; but Gods providentiall care still goes on, he upholds every creature, nor is the shore of providence in danger of breaking; he feeds, heals, delivers, cloaths us unweariedly; goodness and mercy follow us all the dayes of our lives; he regards us from our youth, and forsakes us not when we are grayheaded. Most perfect are his works of special providence: Redemption is a perfect work; Christ held out in his sufferings, till all was finisht: Though the Jews offered to beleeve in him if he would come down from the Cross, yet would he not leave the work of mans Redemption inconsummate. He finisht the work which was given him to do; he saves to the utmost, delivers out of the hands of all enemies; nor doth he leave these half destroyed, they are thrown into the bottom of the Sea; he hath not onely toucht, taken up, but quite taken away the sin of the world. Nor will he leave the work in the soul imperfect: he is the author and finisher of our Faith. His whole work shall be done upon Mount Sion: he will carry on his work of grace, till it be perfected in glory, where the spirits of just men shall be made perfect, and the Saints come unto a perfect man. 3. Spiritual witherings and decayings are opposite to the Word of God. 1. The Word commands Spiritual progressiveness; Be thou faithful unto the death, Rev 2 10. Let us not be weary of well doing, Gal. 6.9. Look to your selves, that we lose not those things which we have wrought, John Ep. 2. v. 8. Let us go on to perfection, Hebr. 6.1. Perfecting holiness in the fear of God, 2 Cor. 7.1. Take heed lest there be in any of you an evill heart of unbelief, in departing from the living God, Hebr. 3.12. 2. The Word threatens spiritual decays. If we sin wilfully after we have received the knowledg of the truth, there remaineth no more sacrifice for sin, but a certain fearfull looking for of vengeance, and fiery indignation which shall devour the adversaries. It is a fearful thing to fall into the hands of the living God, Hebr. 10.26, 27, 31. I have something against thee, because thou hast left thy first love, Rev. 2.4. If any man draw back, my soul shall have no pleasure in him, Hebr. 10.38. 3. In aternum se divino mancipat familatui. Ob hoc inflexibilis & obstinatae mentis, punitur aeternaliter malum licet temporaliter perpetratum, quia quod breve fuit tempore vel opere, longum esse constat in pertinaci voluntate, ita ut si nunquam moreretur, nunquam velle peccare desineret; ita & indefessum presi icu•• studũ pro profectione reputatur. Perald. ubi supra, The Word encourageth proceeding in holiness; I will give thee a crown of life, Rev. 2.10. Yet a little while, and he that shall come, will come, and will not tarry, Hebr. 10.37. Behold, I come quickly, and my reward is with me, Rev. 22 12. He that endureth to the end shall be saved. Nor need it seem strange, that the proceeding of a godly man in holiness for a few years, is rewarded with eternity; for as the sin of the wicked is punisht eternally, because they being obstinate and inflexible, would sin eternally, should they always live; so the sincere desire and endeavour of the godly to proceed in holiness is crowned eternally, because should they always live, they would always, and progressively be holy. 4. Spiritual witherings and decays are opposite to the honour and worship of God. None can honour God, who divides his service, between him and other things. He accounts himself not served at all, unless always served Who will think that employment vast and large; which a man takes up and lays down at his pleasure? What proportion bears slight and short obedience to the Majesty of him, who is the best and the greatest? how can that work be deemed by any beholder sweet and delightful, of which men are as soon weary, as of some grievous burden? who wil account that service profitable and advantagious, or its wages to eternity, any other than a notion, when they who have entred into it, think an hour long enough to continue in it? or will any think, that God gives strength to his servants to perform it, who give it over before they have well begun? or that he delights in that holinesse, which his seeming friends take such frequent libertie to forsake at their pleasure?

2. The sinfulnesse of witherings and decayes appear in respect of our selves. Prov. 17.17. 〈Greek〉. Arist Rhet. l. 2 c. 11. 1. Whatever professions have been made, is’s certain there never was sincerity. Unstedfastness is a sure note of unsoundness; he never was, who ever ceaseth to be a friend; for a friend loveth at all times. He who leaves Christ, never loved him. They set not their heart aright, and their spirit was not stedfast with God. Psal. 78.8. 2. Spiritual withering renders all former profession unprofitable, and in vain: He who continues not in, had as good never have entred into the waies of God; nothing is held done, as long as ought thereof remaineth to be done; we shall be judged according to what we are, not have been: Judas, not according to his Apostleship whrein he lived, John 2.8. Gal. 3 4. but according to his treachery and despair wherein he died; our beginning in the spirit, followed with ending in the spirit, advantageth not; that is only wel, which ends well: ‘tis not the contention, but the conquest which crowns: they win the prize, not who set out first, but continue last. 3. Spiritual withering makes our former profession and progress therein to do us hurt. It had not only been as wel, but better never to have known the way of righteousnesse: He who licks up his vomit, never casts it up again: the house reentred by Satan is more delightfully and strongly possessed by the impure spirit; the water cool’d after heating, is now colder then ever; the seeming breach betweene sin and the soul, being made up again, is like a dis-joynted bone well set; the union is stronger then ever; and it is more easie once to go on, then often to begin. And as there was nothing Satan did so much endeavour as thy leaving of God; so nothing wil he so much hinder, as thy returning again to God; yea, and it may be, by this time, God is justly provoked to leave that person to Satan, who would needs leave God for Satan. To conclude, none will be so inexcusable before God, as they who leave the wayes of holinesse; for if those waies were bad, why did they enter into them? if good, why did they not continue in them?

3. The sinfulnesse of spiritual withering appears in respect of others. 1. They who remain strong and stable, do not yet remain joyful, but are much sadded by the decayes of any; though they fall not with them, yet they are cast down for them; yea, they should sin if they should not be sad: and how great a sin is it, to make it necessary for them to mourn, whom to rejoyce is thy duty! Now we live (saith Paul 1 Thes. 3.8.) if ye stand fast in the Lord. Their apostacy then, would have been his death. 2. The weak are much endangered to be carried away with others for company; seldome doth any leave God singly: the worst, yea the weakest shall have too many followers. Although these seducers were carried away by reason of their emptinesse, yet all that Jude could do, all the diligence he could use, was little enough to keep the Christians from being carried away with them. It is easier for a weak seducer to carry souls away, then for a strong Christian to keep them back. 3. The wicked are both confirmed in that their sin, into which the decayed Christian is faln, and also much deride and reproach that way of truth and holinesse, which the unstedfast have forsaken; they are confirmed in their sin, because their own way hath now the addition of a proselite, and the commendation of an Enemy; now numbers are a great encouragement, and a strong argument to a sinner in any wickednesse, and the commendation of an enemy, is equivalent to an universal good report; sinners will deride likewise and blaspheme the way of truth, as if either Christians had formerly embraced it for by-ends, or else, as if it had not worth and excellency in it, to deserve a stedfast persevering in it; and the dispraising of holiness by the seeming friends thereof, will appear to its enemies to be equivalent to an universall ill report.

3. Obs. 3. It is the duty of Christians, to endeavour after spiritual fruitfulness. The Apostle mentions unfruitfulness likewise, Luk. 3.8. Can•. 6.11. as the sin and wo of these corrupt trees, seducers: This duty of bearing and bringing forth much fruit, is frequently noted in Scripture, Mat 3.8. bring forth fruit meet for repentance, 2 Cor. 9.10. Now he that ministreth seed to the sower, &c, increase the fruits of your righteousness; Phil. 1.11. Being filled with the fruits of righteousness, Col. 1.6. Matth. 21.34.41.44. John. 3.8. which are by Jesus Christ, &c. Jam. 3.17. The wisdome from above is full of good fruits. Every branch in me that beareth fruit, he purgeth, that it may bring forth more fruit. John 15.2. He that abideth in me and I in him, bringeth forth much fruit; I have chosen you that ye should bring forth fruit, ver. 16. Being fruitfull in every good work, Col. 1.10. As touching the nature and cordition of these fruits, Phil. 1.27. Eph. 5.3, 4. 1 Cor. 12 ult 1. They must be fruits of a right kind; good and piritual fruits of the same nature with the good seed that hath been sown in us; when wheat is sown, tares must not come up; nor cockle, when baily is cast into the ground. Our fruit must be such as becomes the Gospel, not fruits of the flesh. Nor 2. fruits meerly of gifts parts, abilities of utterance, knowledge, nor only of civil righteousness, just dealing toward men, freedome from scandal; not fruits only of external profession of religion, in prayer, hearing, &c. but such as are sutable and proper to a supernatural root and principle, fruits worthy of amendment of life, Mat. 3. Love out of a pure heart. 1 Tim. 1.5. Spiritual fruits, fruits brought forth to a spirituall end; they must give a sweet and delightful relish, though possibly they be not very bulkie. Our ends must be raised up to aim at God, and to sanctifie him in all our duties: Our obedience must proceed more out of thankfulnesse, and lesse out of constraint of conscience; such fruits they must be as are reckoned, Gal. 5.22.23. Love, Joy, Peace, Long-suffering, Faith, &c. Thy fruit must be of a singularly excellent nature: A tree of righteousness, a branch of the true vine, must not bring forth grapes and thistles. If fornication, uncleannesse, covetousnesse, &c. must not be once named among us (as becometh Saints) then not be brought forth and own’d. Muddy water is not a sutable stream to a Christall Fountain. Brambles and briers are more fit for a wild common, then a garden knot. Of the sinfull actions committed by a Saint, the wicked will say to God, as Jacobs sons did to their father of Josephs Coat, See whether this be thy sons coat or no.

2. They must be fruits in point of production, apparency and bringing forth. Fruits are not in, but upon the tree. Our goodnesse must not onely appear, but yet it must appear: If it be, it must and will be seen. Men must see our good works, that God may be glorified. Phil. 1.11. If they see them not, it must not be because we will not shew them, but because they will or cannot see them. The Fountain which is full must also overflow. The hand must be fill’d as well as the heart, with the fruits of righteousnesse. Its not the having of good in, but the doing of good by us, for which we are call’d good. Our profiting in holinesse must appear to all men. 1 Tim. 4.15. VVe must shine as lights in the midst of a crooked and perverse generation. Our fruits must feed many.

3. They must be fruits sutable to the helps and furtherances bestowed upon us for the producing of them If the soil be very fat, the watering very frequent, the cost and care very great, we look the fruit should be very abundant. Indifferent hearts and lives are not good enough, where God hath bestowed excellent means. He is not a fruitfull Christian who hath but an ordinary growth under rich opportunities. Our returning must be proportionable to our receiving. They who enjoy much from God, and yet are no better then those who enjoy lesse, are therefore worse, because they are not better; Whenas for the time, (saith the Apostle) you should have been teachers of others, Heb. 5.12. &c. Luk. 12.48. Unto whomsoever much is given, of him shall much be required.

4. It must be fruitfulnesse in bringing forth all the fruits of righteousnesse. Fruits of the first and second Table; of Religion toward God, and of righteousnesse toward man. Fruits inward, good thoughts, desires, purposes, longings after God, good affections, holy joy, love, fear, sorrow. Fruits outward; good works, holy words: VVhatsoever things are honest, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, Phil. 4.8. Observe the Apostles repetition of whatsoever; we must not pick and chuse, and do whatsoever we please. Whatsoever the Lord commands we must do. Exod. 9.8.24 3.7. Not examining what the service is, which is commanded; but who the Master is, who commands: Growing up in Christ in all things; not preferring one thing before another. Being fruitfull (as the Apostle expresseth it, Col. 1.10.) in every good work, having respect to all the Commandements, Psal. 119.6.128. esteeming every precept concerning all things to be right; Not doing with Herod many things, but all things: Throughly furnisht to all good works: Our feet must endure to walk in a stony, as well as in a sandy path. As a man who is to plant an Ortyard will get of every good fruit, some; so we must get every good fruit which we hear of, and set our hearts with it. The pulse of a gracious person beats evenly; and he is neither a maimed person to want any limb, nor a Monster to have one limb so big, that others want their due proportion.

5. They must be fruits, as of every good kind, so of every kind abundantly, not brought forth in a penurious scanty measure. Imperfection must be our trouble, as well as our pollution: The soil of a Christians soul, like the land of Egypt in the seven plenteous years, must bring forth by handfuls. We must set no stints and limits to our Christian fruitfulness. We must know no enough. The degrees of a Christians grace must be like numbers, the highest wherof being numbered, Phil. 3.13. an higher than that may be named. We must look upon every grace like the Faith of the Thessalonians, 1 Thess. 3.10. to have some thing lacking to it. Perfection is our Patern, and Proficiency is ever our duty. VVe are never gotten far enough, till we are gotten home. He that thinks himself rich enough is nothing worth, and he that desires not to bear much fruit, John 15.1, 2. is no part of Gods husbandry.

6. They must be fruits brought forth when the trees grow old. They must be born constantly. Trees of Righteousnesse bring forth most fruit in their old age, Psal. 92.14. in this unlike to other trees, who grow barren in their old age. They must ever be green and flourishing. The bitter fruit of Apostacy cannot be brought forth by a good tree. It had been better never to have been planted that we might bear fruit, and that we never had begun to bear fruit, then afterward to be pluckt up for ceasing to bear fruit. The good ground bringeth forth fruit with patience; and glory and immortality is the portion onely of those who are patient, and continuing in wel-doing.

7. They must be fruits in point of maturity; not onely buds and blossoms, but brought forth to perfection. Its not enough for Christians onely to have good motions and purposes, but their resolutions must also be brought to execution, and not perish like an abortive birth. Many make their purposes (as one saith) like our Eves, and their performances like our Holydayes: Servants work hard upon the one, that they may play upon the other; so do they labour hard upon their purposes, but they are idle and play upon their performances. What pitty is it, that many a fair blossom is nipt in the head?

8. Psal. 1.3. They must be fruits in regard of seasonablenesse. We must bring forth fruit in due season. Fruits are onely acceptable in their season: Pleasant fruits are brought forth in their months, Ezek. 41. Words spoken, and works done in season, are as apples of gold in pictures of silver. VVe must have our senses exercised to know fit seasons for all we do. Good duties must be done in a good and sutable time, and that adds much to the goodnes of the Action; we must order in this respect, our conversation aright. If our corn should not ear till harvest were past, nor our trees bud till after midsummer, men would look but for poor store of fruit, and a slender Crop. ‘Tis true, Repentance, Faith, seeking reconciliation with God, are continuall Acts to be performed at all times, (though even for these, some times are more seasonable then others, as the time of health, strength, and youth.) But hearing, reading singing, solemn Prayer, &c. may be unseasonably performed. Praying is not seasonably performed in the time of Preaching, nor Reading in the time of Prayer. Its Satans policy to mar duties, good for the matter, with an unseasonable manner of performing them. Seasonablenesse is the grace of our fruits.

9. Lastly, They must be fruits in respect of the propriety of them. They must be our own; not performed by a Deputy, or an Attourney. The Godly is compared to a tree that brings forth his fruit, Psal. 1.3. It must not be borrowed: If our own Lamps be without Oyl, we cannot borrow of our neighbours; the Saints and Angels have little enough for themselves. Papists in this respect build their confidence upon a sandy foundation. Another mans feeding or cloathing himself, cannot nourish or warm me: Nor can another mans beleiving or working save me. The just must be saved by his own faith. People must not think to go to heaven by the goodnesse of their Ministers, nor children by the holinesse of their Parents. Gal. 6.4. Thy rejoycing (as the Apostle speaks) must be in thy self, not another. If thy Friend, thy Pastor, thy Parent, thy Master be holy for himself, and thee too, he shall go to heaven for himself and thee too.

To conclude this Point, with some directions how to become fruitfull trees.

1. We must be removed off from our naturall root and stock, and set upon and ingrafted into a new, another. Mat. 12.33.

VVe must be transplanted from the first to the second Adam. The tree must be good before the fruit can be so. Men gather not grapes of thornes, nor figs of thistles. Mat. 7.16.18 Till we be in Christ, our best works are but corrupt fruits. According to our union with Christ, such is our communion with him and fruitfulnesse. John 15. Some are united to him onely by the externall tye of visible Ordinances and Profession; knit to him by that Obligation made in Baptism, no otherwise than many grafts are, that do not thrive or live in their stock, but onely stand as bound about by a threed; and their communion with Christ is onely externall, without any spirituall sap or inward influence derived from him to them; and therfore their fruit is no other, then may grow in the wilderness of heathenisme, which naturall honesty and conscience bring forth. Our union to Christ must be reall, supernaturall. Without me (saith he) ye can do nothing: John 15.4, 5 6 VVe must abide in him, fetch all from him, depend upon him. The fruits of righteousnesse are by Jesus Christ, to the praise of God. VVe are to honour the husbandman, by making him our Lord, and by doing all for him; and the Root, by doing all in him and from him; we must be nothing in our selves, either in regard of self times, or self-abilities: From him is our fruit found. First, A good tree, and then a fruit-bearing tree.

2. Shelter thy fruits from the blasting windes of pride. Walk humbly with thy God. The Valleys men commonly build and plant in, and they are cal’d the fruitful valleys. The lowly heart is the fruitful heart. God gives grace to the humble: Men look up to the hils, but they dwell in the valleys: Superbia ventue exiccans fluenta divinae gratiae. Though the Lord be high, yet hath he respect to the lowly, Psal. 138.6. God and humility mutually delight in one another; God is alway delighted in giving, humility in receiving; it being the poorest, and yet the richest grace. Should God pour grace upon a proud heart, it would be as the pouring of Liquor upon the convex side of a vessel. He hath fil’d the hungry with good things, and sends the rich empty away.

3. Luk. 1.53. Let no secret lust lye at the root of the tree. Grace is that flower, at which sin and Satan alwayes labour to be nibling, The best Plant may be spoiled with a worm at the root. Any one lust retained with love, will blast the whole crop of thy graces. Beware of every root of bitternesse. The Spirit of God is a tender delicate Thing; nor will it endure so harsh a companion as any one lust. If grace kill not sin, sin will kill grace. They can never be made friends. Pity to any one sin, is cruelty to all thy graces: the sparing of the former, is the spilling of the latter. The of growth grace cannot consist with the love of poyson. The least sin is terrible to the greatest Saint.

4. Psal. 1.3. Plant thy self by the rivers of water; partake of those waters which flow from under the threshold of the Sanctuary. Ezek. 47.12 The inundation of Nilus made Egypt fruitful. Delight in a powerful Ministery. Verbum Dei, & nasci & pasci nostrum. Its as possible at the same time to grow in fruitfulnesse, and to decay in love to Ordinances, as to increase the fire by taking away the fuel. Apostles, Pastors, Teachers, &c. are given by Christ for our growth up to the fulnesse of the measure of the stature of Christ. As a Christian abates in appetite, Eph. 4.13. he will decay in strength.

5. Pray for the showres and dewes of Gods blessing. Thy planting and watering wil not help, without God give the increase. He who will have grace in plenty, will have prayer in forvency. Grace ever puts the soul upon begging for grace. The richest Christian hath been oftnest begging for the almes of mercy. Jam. 1.5. & 3 17 That wisdom which is fullest of good fruits, must be begged from God.

4. Obs. 4. The greatest flowrishes and appearances of hypocrisie, cannot reach the excellency of the least dram or drop of sincerity. All an Hypocrite can do, amounts not to fruit. These seducers were trees without fruit. If Solomon in all his glory was not arrayed like a poor Lilly of the field, much lesse is an Hypocrite in all his glory beautified like the poorest reall Saint: The resplendent and beautiful body of the Sun cannot in respect of life, match the little Ant upon the Molehill. All the improvements of nature, let it be never so till’d, rackt, manut’d, adorn’d, cannot reach to the excellency of one dram of Grace. A curious Painter may go very far by his Art in imitating of Nature, but he can never reach by all his skill, to the drawing or painting of life; It’s easie to act a King upon the Stage, it’s not so easie to be a King in the Throne. There is an Emphasis in true Sanctity, which the learnedst hypocrite cannot translate. The note of sincerity is too high for any but a Saint to reach. Till the nature of the tree be changed, and of bad made good, the fruits are as none. How should this humble the proudest hypocrite! Could he bring to God all the gold and silver in Solomons Temple, it were (brought by him) nothing; incomparably below one broken hearted grone for sin, and fiduciall breathing after Jesus Christ. All his truly good works may be summed up with a Cypher; and though they glister here, glow-worm-like in the dark night of this world, yet in the bright disquisition of the day of judgment, they shall all vanish, and disappear. Oh! how great will the shame and disappointment of hypocrites be, who at that day shall see, that all their dayes they have been doing nothing? To close this, what a comfort may this be to the poorest child of God, that God (in the midst of all his wants of these common blessings) hath yet bestowed one upon him, which is distinguishing! God bestowes those blessings upon others, which a Saint (as such) needs not have, and that blessing upon him, which the wicked (as such) cannot have: And how may a child of God improve this for comfort in the weaknesse, smallnesse, deficiencies (if they be his trouble) of his grace, considering it is fruit, true fruit; and its more (though it be but one little basket full, nay but one small cluster of grapes) than all the hypocrites in the world can shew; and the least cluster as truly shews that is a vine which bears it, as doth the plentifullest increase that ever any Vine brought forth.

5. Obs. 5. Incorrigibleness in sin, is a dismal condition. These Seducers were trees twice dead; the Apostle despaired of their future living & becoming fruitful, and this was an estate that argued them extreamly miserable. Its a wo to have a bad heart: but its the depth of wo to have an heart that shall never be better. Sicknesse is an affliction, but sicknesse past recovery; a desperate sicknesse, is a desperate evil. How did it fetch tears from the eyes of Christ, that the things belonging to Jerusalems peace were not onely formerly unknown, but that now they were utterly hid from their eyes! O Ephraim, (saith God) what shall I do unto thee? O Judah, what shall I do unto thee? If ye will not hear (saith Jeremy) to the incorrigible Jews, mine eyes shall weep in secret places for your pride, and mine eyes shall weep sore, &c. Jer. 13 17. Ra•hel wept for her children, and would not be comforted, not because they were ill or sick, but were not. This incorrigiblenesse in sin, which frustrates and disappoints all the means of grace, provokes God to a totall and angry removall of them; and makes him say, I’le take no more pains with this desperate sinner. Rev. 22.11. Prophet ando non optando. He that is filthy let him be filthy still. Its that which (as the Prophet speaks) wearies God. Why should ye be stricken any more? ye will revolt more and more. Isa. 1.5. I will not punish your daughters when they commit whoredome. Hos. 4.14. Ephraim is joyn’d to idols, let him alone. v. 17 When a tree is utterly dead, Pertinax sterilitas. when ‘tis pertinaciously barren, the hedg and wal shall be taken away, and broken down (if it will be fruitlesse, it shall be fencelesse) it shall neither be prun’d nor dig’d, the clouds shall be forbidden to rain, Isa. 5.6. When the Physician of souls sees men rend in pieces his Prescripts, and pull off his Plaisters, and throw away those wholesome Potions which he ministreth to purge them, he gives them over, and suffers them to perish in their sins. Punish them he will, chasten them he will not. Cut them off he will, cure them he will not, Jer. 6.29. VVhen in stead of being refined in the fire, the mettall wil after all the hotest fires, and the constant blowing of the bellowes, continue inseparable from its drosse, when the bellows are burnt in the fire, and the founder melteth in vain, reprobate silver shall men call them, because the Lord hath rejected them, Jer. 6.29.30. VVhat is it but hell upon earth, for sinners to go to hell without controle; to be given up to their hearts lusts, to treasure up wrath against the day of wrath; and in a word, to be as bad as they will? Oh wofull recompence of spirituall pertinacy! The earth, which under all the drinking in of rain, beareth thorns and briars, is rejected, and is nigh unto cursing, Heb. 6.8. This double death, and irrecoverablenesse in sin, is a kind of fore-taste of the second death; As perseverance in holinesse crowns, so pertinacy in sin condemns; he who is obstinate in sin unto the end, shall undoubtedly receive the curse of eternall death: How sore a judgement is it, so to be past feeling, that nothing cooler then Hell-fire, and lighter then the loyns of an infinite God, can make us sensible, though too late? Oh! let us beware of the modest beginnings of sin, which certainly make way for immodest proceedings therein; every commission of sin is a strong engagement to a following act of wickednesse; be who begins to go down to the chambers of death, knows not where he shall stop: In short, let no help to Holinesse leave thee as bad, for if so, it will leave thee worse then it found thee, and present unreformednesse, will make away for incorrigiblenesse under the means.

6. Obs. 6. Its our greatest wisedome, and ought to be our chiefest care to be preserved-from Apostacy. Take heed of being twice dead, i. e. Of adding a death by Apostacy, to the death by Originall corruption.

To this end, Let us, 1. Be sure to have the truth of spirituall life in us, 〈Greek〉. not onely the externall appearances of life, the shews and leaves of Religion, the form of godlinesse, and a name to live; he that would not die twice, must be sure he truly lives once; hypocrisie will end in apostacy; where the truth is not truly loved, it will be truly left. A tree that is unsound at the root, will soon cease from its faint puttings forth: the hollow heart will not hold out; the outward form without the inward power of godlinesse, continues not in times of temptation. Labour for a faith of reall reception, and please not thy self with that of meer illumination; the bellows of persecution which blow the sparks of sincerity into a flame, blow the blaze of hypocrisie into nothing. 2. Forecast the worst that can befall thee, and the best that can be laid before thee, to take thee off from the love, and wayes of holinesse; reckon upon opposition in every way of God; he who meets not with the hatred of a man, may justly suspect his love to the truth; and he who expects not that hatred, will hardly cantinue his love to truth; when thou enterest upon Religion, think not that thou goest to sea upon pleasure, but imployment; not for recreation but traffick; lest in stead of holding out to thy intended Port, thou presently makest to the next shore, upon the rising of the least storm. Though Christ requires thee not actually (as yet) to forsake all for him, Luk. 14.28, 29.30, 33. Et aequissimum sperae & ad iniquissimum te paerae. Vide page 372, 373, 374. yet he will have thee habitually prepared to do so: Sever all worldly comforts from Christ in thy thoughts, and try how thou canst love him by, and for himself; for his own beauty without his cloaths, and external ornaments. 3. Take heed of the smallest decay, or a beginning to remit of thy holiness. And to this end, 1 Tremble at those sins which are seemingly but small; what ever hath the nature of sin, must be the object of hatred, the least enemy (to be sure of the soul) must not be despised. Though some sins may seem small comparatively, yet there is none but must be accounted great, considered in it self; the least sin herein resembling the Earth; which though it be but a point to the Heavens, yet is a vast and immeasurable body of it self. There is nothing little, which offends a great God, or hurts an immortall soul: Poyson and death are lodg’d in the least sin; and as unfaithfulnesse to God is discovered in a smaller, as well as a greater sin (as towards men in a trifling, as well as a weighty thing) so commonly doth it proceed from shewing it self in sins accounted slight, to manifest it self in courses notoriously and hainously sinfull; the decay of a tree first appears in its washy boughs and twigs, but by little and little it goeth on further, into the bigger arms, and from them to the main body; and decay of grace is first seen in smaller matters, petty oaths, slight omissions. 2. And therefore secondly, oppose sin in its bud & beginnings, in its first motions, overtures, solicitations: the greatest deludge begins with a drop; every sin defiling the conscience, makes a man the more carelesse of it. He who dares not wade to the ankles is in no danger of having the water reach as high as his neck. Sinners increase to more ungodliness; when they once descend, they know not where to stop; the beginnings of sin are modest, the progress adventurous, the conclusion may be impudent, in open apostasie. A drop of water may quench that spark, which if neglected till it grow to a flame, may violently destroy a whole town; the greatest Crocodile, did at first lie in a little Egg. Yea thirdly, Be afraid of the occasions of sin; the sparks in a flint let alone, are quiet; but beat it with a steel, they come out, Non avis utiliter viscatis effugit alis. Ovid. Gen. 6.2. Psal. 119.37. Job 31.1. and kindle a great fire; let not occasions of sin beat upon thy heart; its easier to pass by the snare, then to wind ones self out of it; if thou wouldst not like, long for, eat, and impart, the forbidden fruit, gaze not on it; a Christians charity it is, not to be, and his prudence not to behold, a provocation to sin: God will preserve us in our ways, not in our wandrings 4. Never look upon thy self as perfect, or thy progress in holiness as sufficient; 4. More viatorum nequaquam debemus aspicere quantum jam iter egimus, sed quantum superest ut peragamus ut paulisper sia• praeteritum, quod timide adhuc attenditur futurum. Gr. Mor. l. 22. c. 7 Phil. 4 14. he who thinks he hath enough, will soon come to have nothing; that we have will be gone, unless we strive to get more; look not backward in thy Christian race, to see how many thou hast outstript; but look forward on those who have gotten ground of thee: consider not so much how far thou hast gone, and how many come short of thee; as how far thou art to go, and how far thou comest short of commanded perfection; our greatest perfection in this life, is to contend after perfection; we must never cease growing, till we be grown into heaven; Christianity knows no enough: he who hath the least grace, hath enough to be thankful; he who hath the most, hath not enough to be either proud or idle. He will be stark naught, who laboureth not to be as good as the best. In rowing up a River that runs with a strong stream, if we rest our oats, we fall down the stream; while we neglect to gain, we spend on the stock; he who hid his Talent, lost it. 5. Presume not upon thine own strength, and power to stand; thou bearest not the root, but it bears thee; Qui operaturut accedamus, idem operatur ne discedamus. Aug. de bon. pers. cap. 7. Praesumptio firmitatis impedit firmitatem. Gods power only is our support, by it we are kept through faith to salvation: they who call not upon God, go aside from God, Psal. 14.3, 4. He who first sets us up, must also shore, and keep us up; he who hath brought us to himself, must also hold us, that we depart not from himself; we are poor weak reeds, but tyed to the strong pillar of Gods power, we shall stand; he who relyeth upon himself, hath a reed for his upholder; we cannot put too much confidence in God, or too little in our selves: Peters over-ventrousness tript up his heels. Mat. 26.33. Let us not be like sick men, who when they have had a good day or two, think themselves presently well again, and so putting off their warmer clothes, put on thinner garments, and adventure into the fresh air, whereupon follow irrecoverable relapses. Its the fear of God in the heart, which keeps us from departing from him: Prov. 3.5. let us fear always, if we would fall never: Be not high-minded, but fear; Lean not (saith Solomon) to thine own understanding; he who is his own Teacher, hath a fool to his Master.

7. God at length discovers unsound, empty, Obs. 7. and decaying Christians to be what they are. These fruitless, dead trees, are at length pluckt up by the roots; their inside is turned outward. They who going among the drove of Professors, are but like sheep, shall be detected either here, or hereafter, to be but goats; thus Cain, at the first a Sacrificer, (yet being an Hypocrite) was given up to be a Murtherer, and was cast out of the sight of the Lord, out of his Fathers family, from the Ordinances. Doeg, detained before the Lord, 1 Sam. 21.7. about religious offices, afterward discovers his unsoundness of heart by his cruelty, and more afterward did God lay him open, when at his destruction, it was seen and said, that This is the man that made not God his strength, &c. Psal. 52.1. The like may be said of Judas (of whom Doeg was a Type) his discovery by his treachery; and of Sauls also, by that horrid act of murthering the Priests, and going to the Witch, God also taking away his Spirit from him; they who are not of us, will at length be suffred to go out from us. God leads those who secretly turne aside to crooked wayes, with the workers of iniquity; though they did not seem to be workers of iniquity; yet God discovers them to be such, by leading them forth with them. There are none who so much dishonour Christ, as they who profess to be rooted in him, and yet are unfruitful and dead Christians. Christ is a fruitfull soil full of strength; and for any to be barren and decay, appearing to be in him, is a great disparagement to him; every one will be ready to blame him, for all their defects: therefore that they may dishonour him no more, they are pluckt up from that soil unto which they did but seem to belong, for they were there only by a visible profession, not by a reall rooting, as a liveless stake is put into the ground; and in the Civill Law, till a tree hath taken root, it doth not belong to the soil on which it is planted; and then it appears that they never were rooted in Christ: Please not (then) your selves with a meer outward empty profession of godliness, with your standing among the trees of Christ in his Ortyard, meerly in being accounted trees of righteousness, or onely with the having a name to live. These things will be so far from hindring, that they will further your eradication. A dead barren Oak a man will haply suffer to stand in his wood, but not a dead Vine in his vineyard; it was not a wild tree of the wood, which none ever lookt should bear fruit, that Christ cursed; but an empty fig-tree, whose nature promised fruit. Root your selves as much downward in inward holinesse as you spread upward in outward profession; otherwise God will at length make your hypocrisie known, and will not suffer you always to abuse his own patience, the good opinions of beholders, and the place of your own standing, and the longer the lets you stand to deceive others, the greater shall you shame be, when you shall be discovered.

This for the third Resemblance, whereby the Apostle describes the sin and wickednesse of these seducers, trees without fruit, whose fruit withereth, &c. The fourth and fifth follow.