Exposition of Jude, Verse 12
Vers. 12. These are spots in your feasts of louelove, when they feast with you, without all feare feeding themselues.
IN these words the Apostle setteth downe the seuenth sin of these seducers: to know the meaning whereof the better, consider foure things: first, what is meant by feasts of louelove and charitie. Ans. In the Primitiue Church it was a custome and manner to hauehave a feast before the Lords Supper, made by the Communicants; vntounto which some brought hony, some bread, some wine, some milke, and eueryevery one according to their abilitie contributing somthing thereunto. These were here meant and called LoueLove-feasts, because they were herein to testifie their mutuall louelove among themselues; as also to the poore, who hereby were relieued; and to the Ministerie it selfe, which was by these feasts partly sustained. Secondly, what is meant where these seducers are called spots in these feasts, or rocks; for the word signifieth either, and more properly the latter; they are rocks, because as rocks are perceiued a farre off by the seafaring men: euen so the infection of these wicked men spreads it selfe very farre: and againe, as rockes are dangerous and troublesome to them; so are these as rockes and stumbling blockes to the weake, hindring them from the profitable progresse in godlines: they are also rightly called spots, because as a spot defaceth the countenance; so their presence is an eye sore & a disgrace vntounto these LoueLove-feasts. The third thing is the cause why they are thus called: that is, because in these LoueLove-feasts they feede themselues: for laying aside all care of the poore, & of the Ministrie, for whose sake this contribution was made, they pampered and fed themselues, riotously wasting the goods of the Church. The fourth is the cause of this their riot [without feare] that is, because they hauehave cast off the feare of God and man. In these words therefore the Apostle chargeth these false teachers not only with intemperance in generall, but also with a special kind of riot in mispending and wasting the contribution pertaining to the poores maintenance, and the sustaining of the Ministerie.
Vse. That which is spoken of these mē, may be applied to these last times, wherein diuers men riotously abuse the goods specially prouided for the maintenance of the Ministerie and poore: as first the Romish Clergie,The Romish Cler…ie hath better facultie in feeding themselues than others those Locusts that come foorth of the mouth of the beast; idle bellies, and slow backes, the most of which want learning, and are vnable to teach the people; yet feede themselues without feare, so as their eyes are swollen with fatnes: wealth they want not, hauing craftily conueied vntounto themselues the third part of the reuenewes of Europe; but with it do nothing but pamper themselues. Secondly, such Patrones are here included as feede themselues with Church-liuings, appointed for ye relieuing of the poore, and maintenance of the Ministerie▪ in such sort as Gods people cannot bee faithfully and sufficiently taught: they can bee content to depart from some ten pounds a yere to some vnable man, so as they may of the rest feede themselues without feare, or else (as some doe) serue their lusts, in mispending the Churches reuenewes vponupon Hawkes, Hounds, and other improfitable rauenous creatures. Thirdly, such Students whether Fellowes or Schollers of or in Colledges as mispend their time in idlenes, gaming, or other improfitable exercises, come also within the compasse of the Apostles reprehension, as feeders of themselues with that salarie or liuing which was giuē for the maintenance of the Ministerie.
Here a question may be demaunded; namely, whether those whom wee call lay men, hauing Church lands & liuings impropriate vntounto them, may bee said with these seducers to feede themselues without feare; or whether can any man impropriate any Church goods or liuings, without sacriledge? Ans. The answer hereof is two-fold: first, though no good member of the Church can in good conscience seeke the harme and preiudice of the same; yet the plaine truth is, that the Church goods and lands may bee sometimes vponupon some occasions alienated: the groūd of which answere is this rule; namely, that the gouernours of the Church are to content themselues with things necessarie. For when the people had brought sufficient for the building of the tabernacle, Moses biddeth them bring no more,Exod. 30.6.7. seeing (saith he) there is enough: so as when the Church hath too much and excesse (as the Romish Church & these Churches of Europe gotten by Masses, Purgatorie, Dirge…, Sacrament of Penance, &c.) there may be admitted alienation and impropriation of Church goods and l…nds; but so as two conditions must be necessarily obserued: first, there must be iust cause: and that which is so alienated must bee employed to some good vse in the Church or Commonwealth; and this is foure waies: first in case of present necessitie; for tenths hauehave bin in some cases of necessity lawfully paied in way of tribute, and otherwise neither Church nor Common-wealth could hauehave been preserued. Secondly, in way of exchange when the alienation of some lands shall be rather more conuenient both to the Church it selfe, and to whom such lands are alienated. Thirdly, when as some great profit shal ensue vntounto the Church and common-wealth: vponupon which ground King Henry the 8. of famous memorie most iustly alienated most of ye Church lands called Abbey lands; that Monks, Friers, Abbots, and such like idle Drones should neuer hauehave more footing in this our land▪ Fourthly, in way of reward: for Kings and Princes that are the Patrons & protectors of the Church may alienate Church lands (where there are excesse) vntounto such as hauehave bin faithfull in the defence of Church or Common-wealth▪ and that in way of requitall and reward of their seruice. The second condition is, that there must bee reserued a sufficient reliefe for the poore, and maintenance for an able Ministerie. Some there are which teach otherwise, and they reason thus: Tenths (say they) standing by Gods law are not to bee alienated: but the goods and lands of the Church stand chiefly in tenths, and therefore admit no alienation. Ans. In England tenths stād not by Gods laws, but by the positiue lawes of the land; so as if it please the King he may appoint eights, or more or lesse as well as they: which if it were not so, no Minister were to meddle with the tenths of his Parish: for by Gods law tenths were brought to the storehouse of the ouerseers, and distributed by them to the Leuites, according as eueryevery man had neede; but the Leuites themselues neuer medled with thē. Againe, if tenths stood now by the law of God, then the poore should hauehave eueryevery third yeere all the tenths of the earth: for so it was among the Iewes while they stood in force by Gods law. Secondly, they obiect that in the Prouerbs, chap. 20.25. It is a snare to deuoure tenths. Ans. The place is to be vnderstood of tenths thē standing in force by Gods law, not of ours which stand by mans. Thirdly, they alleage that some decrees were made in the Primitiue Church, that the alienation of Church lands should become sacriledge. Ans. But those decrees concerned priuate persons who might not, not may not on their owne heads impropriate the Church goods; as also they debarred the taking away of necessaries from the Church, for then the Church was farre from that superfluitie which sithence it hath obtained: so that for a lay man to hold lands impropriate, the former conditions obserued, is no sacriledge. Now if the question be concerning the impropriations of Colledges, whether they lawfully hold them or no: then I answere secondly, that I take it, they hold them by a more speciall right; for they being giuen at the first vntounto the Church, they are not (being impropriate to Colledges) generally and wholie alienated from the Church; but remaine in this speciall vse of the Church for the maintaining of the Seminaries of it; without which the Church must needs decay: and this seemeth a sufficient cause of reseruing vntounto them this maintenance, so as ca…e be had of the people and poore for their reliefe & instruction. Secondly, whereas the Primitiue church first feasted, and then receiued the Lords Supper, wee note first the lawfulnes of feasts, so as the poore be regarded, superfluitie and riot auoided, and the right end intended, which is the praise and glorie of God expressed in thankfulnes for the abundance of his good blessings. So after the sacrifices & offrings Aaron and the Elders of Israel came to feast with Iethro before God, Exod. 18.12. So Ezra. 8. Goe your waies, eate the fa… and drinke the sweete, and send part to them for whom none is prepared; for this is the day of the Lord. Secondly, the Papists are deceiued, who teach it necessarie to come to the Sacrament of the Supper fasting, for these feasted before it. Thirdly, in the Primitiue Church, and in the Apostles daies, there was no priuate Masse in which one Priest should eate vp all alone; but there were feastings, which cannot bee performed by one man alone, but the whole congregation. Fourthly, hence wee may note the end of the Lords Supper to be the increase of our fellowship & communion with Christian men, as well as our vnion with God▪ and that wee are to come together in louelove and Christian vnitie▪ for the testifying of which charitable affection, the ancient beleeuers in the Apostles daies had these feasts of louelove before they came to the Lords table.
Further, in that these seducers are called [spots in these feasts] I note first that open offenders should be hindred and repelled from the Sacraments, being as spots in the face; which because they are blemishes, must bee washed away: so ought these by the censure of excommunication to be (vntill their repentance) cut off from the face of the congregation. Secondly, that eueryevery one that professeth the faith is not a true member of the Catholike Church, as the Papists erroneously hold; that let a man be what he will, if he professe the faith, it is sufficient to make him a member of the Catholique Church. Whereas open offenders are to be accounted as spottes, which no man will say are true parts of the bodie, but blemishes to bee pared away, that their bodie may be the more perfect and entire.
Feeding themselues without feare. Doctr.] In feasting we are to preserue feare within our hearts, which is two-fold: first of God, secondly of man. The former is seene Exod. 18.12. The men of Israel feasted before the Lord. Iobes feare was, lest his sonnes should cast this feare of God out of their hearts in their feasting, and so offend God. The latter is prescribed Prou. 23.1.…. When thou fittest to meate before a Ruler, put the knife to thy throte, that is, bridle thine appetite; hauehave respect not to passe the limits of sobrietie, tempetance, and moderation. And as wee are to eate and drinke, so also to season all other our actions with the feare of God and men: which one grace would cut off many gracelesse practises eueryevery where raigning amongst men. But a speciall thing here aimed at, is, that we should neuer come to eate the Lords Supper without feare and reuerence: which because the Corinths wanted, Paul complaineth that one came hungrie, another drunke, and so prophaned that holy institution, 1. Cor. 11.21. Ob. But in that place it seemeth Paul condemneth these LoueLove-feasts, which Iude here dispraiseth not, where hee saith, eueryevery man eateth his supper before, vers. 21.22. Ans. These LoueLove-feasts were indifferent, and might bee vsed or not; Paul condemneth the great abuse of them in Corinth, because some were made by them drunke, and vnfit for the Lords Supper, and the rich deceiued the poore: but Iude commendeth them, because they were in other Churches rightly and religiously vsed.
Clowdes they are without water, carried about of windes.] These words containe the eighth and ninth sinnes of these wicked men: which the better to know what they are, let vsus a little consider the meaning of them. [Clowdes they are without water,] I… pleaseth the Spirit of God in many places of the old Testament, to compare Prophets and Teachers vntounto clowdes; and their doctrine vntounto the dropping and distilling of the raine and sweet showers falling from these clowds.…zech. …0.46. So the Prophet Ezechiel is commaunded to set his face towards the way of Teman, and drop his word toward the South, and his prophecie towards the forrest. Deut. 32.2. My doctrine shall drop as the raine, and my speech shal distill as the dew, as the shower vponupon the herbes, and as the great raine vponupon the grasse. Mich. 2.7. and 11. The word translated *…prophecie, signifieth properly to drop or distill: The reason of which comparison is rendred Isai. 55.10.11. Because as the raine falleth vponupon the earth, and returneth not in vaine, but moistneth it, and maketh it bring forth and bud, that it may giuegive seed to the sower, and bread to him that eateth: so the word in the mouth of the Ministers returneth not voide, but accomplisheth the Lords will, and prospereth in the thing whereto it is sent; in becomming the sauour of life to the saluation of some, and of death vntounto the death of them that perish. The words then standing vponupon this similitude beare this sense; Though the propertie and vse of clowdes is to carrie water and raine for the vse of the earth, yet some clowdes are without water: euen so, though all Teachers ought to bee filled and fitted with store of wholsome doctrine, to powre it out for the vse of the Church; yet these seducers are vtterly destitute thereof. And againe, as those clowdes without water are light, and fitter for nothing than to be carried about with eueryevery winde: so these are altogether variable and vnconstant, carried about with eueryevery blast of strange doctrine. The former of these similitudes condemneth their sinne of barrennes and vnfruitfulnesse: the latter their ninth sinne of inconstancie and variablenesse.
Concerning the former, seeing that the Apostle taketh it for granted that the clowdes are naturally ordained, to containe water; it may be demanded how it can be cōceiued that the clowds aboue being heauie with water should not fall to the earth; seeing eueryevery heauie thing naturally descendeth and tendeth downward? Ans. The clowdes are heauie indeed; for euen the windes themselues (being by many degrees lighter than they) hauehave their weight, Iob. 28.25. No man therefore by wit or reason can resolue this doubt, but onelyonly from the word of God: which teacheth that it is by vertue of Gods commandement giuen in the creation, that the clowdes fall not. Gen. 1.6. Let the firmament separate the waters from the waters: by force of which commanding word, the water hangeth in the clowdes, and the clowds in the ayre, and need no other supporters. Iob setting out the Maiestie and greatnes of God in his works, here beginneth; That he hangeth the earth vponupon nothing, he bindeth the waters in the clowdes, and the clowd is not broken vnderunder them. Philosophie is too defectiue to yeeld the true reason of this great worke of God, which commonly attributeth too much to nature, and too little to the God of nature; whose prouidence and power is herein to be acknowledged, in that by his word he ordereth all his creatures, vntounto which he speaketh the word and they obey.
Secondly, hence wee learne to conceiue the right meaning of that place, Gen. 1.7. Let the firmament separate the waters that be beneath, from the waters that be aboue. By the firmament is meant the ayre, or the distan… betweene the earth and the starrie skie: by the waters vnderunder this firmament are meant the seas and floods; and the waters aboue, are the watrie clowdes, which are diuided by the firmament or ayre in which wee breathe, called the firmament of heauē: for it is the lowest of the three heauens, which the Scripture maketh mention of, …eaching to the starres; the second being the sta…ie heauen, the third being the heauen of heauens, the seate of God, where hee reuealeth his glorie to his Saints and Angels. Those then are deceiued who out of this place dreame of a wat…ie heauen aboue the starres.
Now further in that these seducers are called Clowds without water, Ioh. 4▪ …low…es w…hout w…er keep …ds … fruitlesse and barren.because they are destitute of wholesome doctrine; wee learne first that Ministers ought to bee such as are able to teach wholesome and sound doctrine, 1. Tim. 3.2. Malach. 2.7. The Priests lips should preserue knowledge: otherwise they are as clowdes without water, keeping the field of God barren & fruitlesse: which abilitie supposeth, yea and imposeth the performance of diligence herein; or else whether they hauehave knowledge or not, they come vnderunder the rank of them whom Esay 56.10. calleth dumbe dogs; which cannot, or doe not barke. In former ages I grant indeede there were readers appointed in the Church, who could not otherwise teach: but yet none were called for Teachers into the Church, but such as had this abilitie of watring Gods church by doctrine more or lesse, vntill heresie and schisme came in. Secondly, Ministers ought so to teach as they drop and instill the graces of faith, repentance, and obedience into the hearts of the hearers: euen as the clowds drop water vponupon the drie earth which sinketh into the same. This was Pauls desire to see the Romanes, that he might bestow some spirituall grace vponupon them, Rom. 1.11. This is the right handling and diuiding of the word, when men shew not words but power, 1. Cor 4.14. That Teacher sheweth learning that sheweth men Christ, and can bee a meanes to distill Gods graces into their soules: let this be the scope of those who are set apart vntounto this holy Ministrie; else shall they be as vnprofitable as clowdes which containe no water in them at all. Thirdly, if the Ministers must be as clowdes hauing water in them; then must the people be as drie ground,Men must be as drie ground, not in barrennes, but in regard of their thirst after the drops of grace. not in regard of barrennes, but of thirst and desire after these drops & dewes of grace distilling from the Ministerie. Psal. 143.6. My soule desireth after thee, euen as the thirstie land: vntounto which disposition wee are to preserue two things within vsus: first, look as in drie land parcht with the heate of the Sunne, there is a great want of moysture; so in our soules must bee retained a sense of the want of the graces of God, with an heartie sorrow for our want. Our hearts must bee perswaded that in vsus, and of our selues there is no good thing, that God can take delight in: yea and the griefe conceiued must not bee small, but wee must feele our selues euen dried and parched with the heate of his wrath due vntounto our sinnes, vntill these sweete waters flowing from vnderunder the threshold of the Sanctuarie hauehave graciously refreshed vsus. Mary saith, that God filleth the hungrie with good things: Luk. 1.13.by the hungrie are meant those who feele themselues voide of grace, yea as it were pined and starued for want of it. Christ telleth the woman of Canaan that he came to the lost sheep of the house of Israel: that is,Mat. 15.24. hee that knoweth himselfe not a wādring sheep, but quite lost, euen in the lions paw ready to be deuoured: such doth Christ take vponupon his necke, and like a good shepheard bring backe to his fold. For hee was sent to preach the acceptable yeere; not to the mightie and states of …he world, but to prisoners and captiues, that is, such as could grieue and mourne for their captiuitie. Secondly, as drie land parched with drought gapeth and openeth it selfe wide, as if it would swallow vp the clowdes for raine: so must our hearts preserue within them an earnest appetite, and insatiable desire after Christ and his merits, aboue all the things in the world: more hungring after him, than after wealth, gold, siluer, honours, health, or whatsoeuer is delightfull and highest prized among the sonnes of men. And this will follow of the former: for if wee bee once at the point, that wee are out of all conceit of our owne goodnes, we will seeke earnestly for it at the hands of him who is the fountaine of al goodnes: if we feele our spirituall pouertie once, we cannot but couetously hunt after those true treasures which onelyonly inrich our soules to all eternitie. The woman of Samaria did but prattle with Christ til he had told her of her sinne, and of her husbands: and that he which was now her husband was none of her…: then could she humble her selfe, and confesse him to bee a Prophet, and quickly after came to acknowledge him the Messiah, and al her cauelling was laid aside: so till we be humbled we doe but cauel at the word, and receiue it not as drie land doth the showers which fall; but let the heart once bee touched, it is turned presently vpside down, and we are become other manner of men than before.
The ninth sinne blamed in these seducers is, that they are inconstant and vnstable, carried like light clowds with the windes of strange doctrine: whence Teachers must learne to hold constantly the doctrine of saluation, Titus 1.9. holding fast the faithfull word: people also must not reuolt or depart from it, nay not bee vnstable, or soone remoued to another Gospell. Gal. 1.6.Eph. 4.14. Be no more children wauering and carried aboue with eueryevery wind of doctrine: but both Teachers and hearers must beware least we (being by Gods blessing freed from the spiritual Egypt, where we were many hundred yeeres detained) now after fourtie yeeres and moe,Beware of looking behinde thee toward Sod…, out of which thou art escaped. looke backe again, and fall from that faith into which we hauehave been baptised.
Corrupt trees and without fruite, twice dead and plucked vp by the roots.] In these words is the tenth sinne of these seducers set down, and that is their incurable hypocrisie; illustrated and amplified by a comparison or similitude, from bad and barren trees: containing foure steps or degrees of naughtines, eueryevery one worse than other. The first step, they are corrupt trees; which must be vnderstood not in regard of their substance, but in regard of their corrupt fruits: for the word translated foreign.corrupt, properly is applied to trees that beare no fruite, but in the fall of the leafe, which with the leaues fall off, being neglected and wither away, neuer comming to any good or gathering. The second degree, they are without fruite: which words are a correction of the former; for they are not onelyonly without good fruite, but vtterly destitute of any fruite at all. Thirdly, they are twice dead: that is, certainly dead, hopelesse of any fruite. Fourthly, they are plucked vp by the roots, that is, vtterly without hope, not of fruite, but of life it selfe; they are past liuing, and much more past fruite. This similitude then chargeth these seducers (to whom it is fitly applied) first, that al their workes are but hypocriticall. Secondly, that they are vtterly destitute of all good workes, which truly are good. Thirdly, that they hauehave no heauēly and spirituall life or sappe in them. And fourthly, that they are out of Christ, not rooted in him, but plucked vp: and therfore they are most hopelesse of euer bearing fruite vntounto life▪ being proceeded so farre in the high way vntounto perdition. So much of the meaning.
Doct. In that these false teachers are iustly condemned for this sinne of being corrupt trees without fruite: wee on the contrarie must striue to become good trees of Gods delight; Isai. 5.7. Iudah is the plant of my delight: trees of righteousnes; Isai. 60.21. The planting of the Lord, laden with the fruites of righteousnesse: which that we may be, foure things are required of vsus: first, that we be well rooted: secondly, that wee liue in the roote: thirdly, that wee beare fruite: fourthly, that wee beare good fruite.
First we must be rooted. In this rooting two things are required: first, there must bee a roote: this roote is Christ, Ioh. 15.1. He is the vine, wee the branches. Rom. 5.6. If wee bee planted into him, Col. 2.7. rooted in him. Here wee must consider Christ not as God alone, or man alone, or the Son of God alone, but as God-man; as God made man; as an Immanuel, God with vsus, euen our Mediatour and Redeemer. Thus he is our roote, in whom are hid the treasures of graces, Col. 2.3. and of whose fulnes we all receiue grace for grace, Ioh. 1.16. The second thing in this rooting is ingrafting: for trees of righteousnesse grow not by nature. Psalm. 1. A good man is as a tree planted: for by nature the best men are but wilde oliues, and must be transplanted from the first Adam into the second. The author of this ingrafting is God himselfe, who doth it by two actions: first, he giueth Christ truly and really in the word and Sacraments, not out of the word, but in and by it. So 1. Cor. 3. Paul planteth, Apollo watereth; that is, God by their ministrie ingrafted the Corinthians into Christ. Secondly, when on his part hee giueth Christ, hee giueth also a power to the beleeuer to apprehend him, and receiue him with his merits vntounto saluation, and that by the only hand of faith. Ob. But this can bee no ingrafting, seeing Christ is in heauen, we are on earth. Ans. It is not indeede a naturall ingrafting, which cannot be but by the fit applying of two bodies one to the other, but spirituall, yet as sure and as straight as that is. We see in nature, the minde is present and ioyned with the thing it thinketh of, although it be distant many thousand miles: if this can bee true in nature, then much more in faith which is a worke supernaturall, and far aboue the reach of nature. Againe, a man hath land giuen him in Spaine, Turkie, or America, many thousand miles off him, he was neuer at it, he neuer saw it, and yet is truly the Lord of it, and may say of it, it is his owne, by vertue of the donation. Euen so God in his word giueth Christ and his merits to the beleeuer, who as he hath receiued him by faith, so he retaineth him by grace: by vertue of which donation, and acceptation, a man may as truly say, Christ is his, as though he were now in heauen alreadie with him; yea so firme and certaine is this ingrafting, that it once being made can neuer be dissolued, but is euerlasting: for the root liuing and abiding for euer, so also doe the branches, being set into the same, and that by the hand of the good husbandman God himselfe.Ioh 15.1.
The second thing required in a tree of righteousnes is life, which is not the naturall life of other plants, but spirituall and eternall; for eternall life beginneth euen in this life. Galath. 2.20. Now I liue, yet not I now, but Christ liueth in me, and this life is by the faith in the Son of God, and then wrought in vsus, when the same minde which was in Christ whilest hee was vponupon earth is also in vsus, Philip. 2.5. for hee conueyeth his owne disposition into his members in part, who are daily made conformable vntounto him: of which conformitie the Apostle maketh two parts, Rom. 5.6. First, a conformitie vntounto him in his death; that looke as he died for sinne, so ought his members vntounto sin: and as he by his death subdued sinne, and obtained victorie ouer it; so ought they daily to be nibling in the abolishing, and mortifying of that sinne which presseth them downe, and hangeth so fast vponupon them, vntill the day of their full conquest and finall deliuerance. Secondly, a conformitie vntounto him in his Resurrection; that as he rose againe from the graue, so should they from the graue of their sinnes: and as hee rose to liue for euer, so ought they by vertue of his resurrection to liue to God in newnes of life, as those that looke to liue foreuer with him. Thirdly, the tree of righteousnesse must bring foorth fruites, to testifie the life of it, called Galath. 5.22. fruites of the spirit, and there reckoned vp; LoueLove, peace, ioy, long suffering, gentlenes, goodnes, faith, meekenes, temperance. Phil. 1.11. Paul prayeth that the Philippians might be filled with the fruites of righteousnes, that is, the duties of the Morall law contained in the first and second Table. Fourthly, a tree of righteousnes must bring foorth good fruites, such as are pleasing vntounto God. Quest. How shall a Christian bring forth good fruits? Ans. First, good fruit must come from a good heart, an heart penitent, and truly turned to God. Mat. 3. Bring foorth fruites worthie amendement of life. 1. Timot. 1.5. LoueLove out of a pure heart. Secondly, it must be brought forth with intention, will, purpose, and endeuour to obey God in his commandements, which the heart must respect. Thirdly, the end of this fruite must be the glorie of God, not seeking our selues but Gods honour. In Leuit. 19.23. God requireth that the trees should bee circumcised, which was thus performed: The three first yeeres the fruite was to be cast, or fall away;Trees of righteousnes must circumcise their harts, seeing trees were to be circumcised by the law. the fourth it was to bee dedicated to the Lord, and the fifth yeere the Israelites might eate of the fruite: euen so wee must first cast away in respect of our selues our fruites, and dedicate them vntounto the Lord, so he shall taste of them with delight, and not before. Fourthly, it must bee brought foorth to the good of others; as trees beare fruites not for themselues, but for men: so our fruites must bee intended not so much for our priuate good, as the common good of the Church and Common-wealth.
Doct. 2. Seeing the faithfull are not such corrupt trees, but of Gods owne planting, they hauehave here first a ground of comfort in the middest of sorrow, sicknes, yea and death it selfe; for being ingrafted into Christ, the whole man is preserued safe & found in him: yea the dying bodie, nay the dead bodie, and that which is rotting in the graue is planted into him, and is to liue againe in him who alwaies liueth, and will raise it to life eternall at the last day. Trees in winter are dead to mans sense; yet because the rootes of them liue, and hauehave in them sappe and moysture, in the spring they shall bud, blossome, and beare fruite againe: euen so the rotten body at the time of refreshing shall reuiue againe and become a glorious plant, putting off mortalitie and corruption, no more to be subiected thereunto againe, than the roote into which they are set; who hath for his members chased them away. Secondly, seeing we must be planted, and cannot attaine this growth by nature: we must detest, and abhorre our selues in dust and ashes, renounce, and bewaile our naturall condition, and be at no rest till wee feele our selues set into Christ, by liuing the life of the Sonne of God: For know we not that Christ liueth in vsus, except we be reprobates? Thirdly, our Church hath herein resembled Iudah; hauing been for many yeres a plant of Gods delight, who hath hedged and fenced it by his fauourable protection: but many, yea the most branches are barren, bearing no fruite; others beare lesse fruite than they hauehave done, being withered and fallen back: what will be (thinke we) the end hereof? Surely the axe being alreadie laid to the roote of the tree, shall cut downe whatsoeuer branches beare not foorth good fruite, and they shall be cast into the fire. It standeth vsus then in hand to become more fruitfull before we be cut downe. Fourthly, hence let eueryevery man learne subiection vntounto God in all his crosses and afflictions; wee are trees or branches at least, of the Vine, the Father is the husbandman, and looke a… the husbandman loppeth, cutteth … pruneth, yea and almost cutteth downe his trees to make them more fruitfull? so dealeth the Lord with his children, who therein are to rest well contented; for he chasteneth them for their good; that although no chastisement seemeth ioyous for the present, yet it bringeth afterward the pleasant fruite of righteousnes to those that are exercised thereby.
Twice dead and plucked vp.] Some hence gather this, that wee are once dead in Adam by originall sinne; and secondly after regeneration or ingrafting into Christ by some grieuous sinne wounding the conscience to death: and hence conclude that a man regenerate may die againe, and fall from grace: vrging for their purpose that in Rom. 11.20. Through vnbeleefe they were broken off, and thou standest by faith; be not high minded but feare. But this cannot be so vnderstood: for by twice dead, is meant dead certainly; or dead twice, once in Adam by originall sinne, and the second time dead by their owne actuall sinne. As for that place in Rom. 11. I answere, there are two kindes of planting: first outward: secondly inward. The outward is when God giueth the word vntounto a people with other his ordinances, and they publikely professe it. The inward is when God giueth true faith, whereby men are set into Christ. Now the Iewes whom the Apostle speaketh of, were implanted by the former onelyonly, and therefore might be broken off: the other is euerlasting. 1. Ioh. 2.19. They went out from vsus, but were not of vsus: for if they had been of vsus, they should hauehave continued with vsus. Further, where it is said, Plucked vp:] hence is gathered by some that they were once in the roote, and therefore a man rooted and set in Christ may perish finally. Ans. But we must know that this phrase in the Scripture signifieth a manifestation of the things to be done, rather than the doing of them; they are therfore said to bee plucked vp, whom God manifesteth neuer to hauehave been rooted: as also men are said to be blotted out of the booke of life; not that they were euer written therein, but in that God manifesteth and maketh knowne to men that they were neuer written in it.