Exposition of Jude 2, Biblical exegesis · Verse 12 · Commentary 3

Exposition of Jude 2 · Biblical exegesis · Verse 12 · Commentary 3

p. 342EXPLICATION.

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 foreign, 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 foreign, 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 p. 333alſo are withering, and ſhortly after will dye. Others (rather explaining then oppoſing this Interpretation) conceive that theſe words, foreign, intend Arbores ultimi, finientis, extremi, ſeneſcentis Autumni, trees of the latter end of Autumn, or that part which is next to Winter, becauſe foreign properly ſignifies, the ending, far ſpent Autumn, it being called ſo, foreign, 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 foreign, the Apoſtle meanes, Arbores frugiperdas, ſuch as ſpoil and deſtroy fruit (foreign, which they make to be the ſame with foreign) 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 foreign, 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, foreign, or foreign, as bringing forth no fruit, but what was corrupt and withered; the Apoſtle hereby intending, that though theſe Seducers ſeem to p. 334promiſe 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 p. 335by 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, Ʋncleanneſs, 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, O…thodox, 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 p. 336Chriſt 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.Matt 13:20John 5:35Matt 27:31 Kgs 21Ezek 33:32Ezekiel 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.Ps 78:4they 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 p. 337Prayer 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.Phil 3touching 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. 18.15.1 Kgs 18:15who (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 p. 338externall 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. 1They 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 onelyonly pleaſant fruits, and the trees of righteouſneſſe onelyonly 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.Deut 32:32If 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.Eph 6:18Rev 2:9Their laſt Works were not more then their firſt. p. 339They 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.Phil 3:13& increaſing more & more to the perfect day. They went not from ſtrength to ſtrength, Pſal. 84.Ps 84nor 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 onelyonly 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 b…ckward; 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 p. 340ſtrong 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. OnelyOnly 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.John 15:5becauſe 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 onelyonly have a name of Chriſtianity, and receive not efficacy and power from Chriſt, Eph. 2.10.Eph 2:10are 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.foreign, 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 p. 341them, 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 onelyonly 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, onelyonly 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 onelyonly of ſlow-buſhes, p. 342Crab-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. 12.24Mark 12:24Their 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.Phil 1:11ſo 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 onelyonly 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. 5.181 Thess 4:31 Thess 5:18not becauſe of Divine Revelation, ſo is it poſſible for a man to work p. 343and 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. 13.1 Cor 13Love 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. 3The 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, p. 344worſe 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 p. 345lying 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 onelyonly) 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.John 15:5and 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.Heb 6:41 Cor 12:61 Cor 12:7ſo 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 p. 346the 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 onelyonly 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. 2For the ſecond, In what reſpect theſe Seducers may be ſaid to be twice dead.

The word twice (Gr. foreign,) is taken two wayes; ſometimes indefinitly, or as a definite put for an indefinite, a certain for an uncertain number. foreign, as Job 33.14.Job 33:14Thus 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 p. 347his 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. 1.17.1 Tim 1:17ſhould 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 p. 348whether 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, p. 349Pſal. 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 th… 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.Matt 12:32neither 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 qu…t… contrary to faith and repentance: John 6.37.John 6:37by faith we come to Chriſt, cleave to him, prize Chriſt as infinitely precious p. 350but 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.Luke 12:472. 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 p. 351makes 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.Matt 12:44which 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 p. 352brings 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, 4pluck'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. foreign; 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 p. 353who 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, onelyonly 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 pro…ſſion will not ſerve the turn to make us perſevere. N…, 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 j…ſt was it w…h God, to pluck up theſe trees by the roots for the puniſhing of their hypocriſie. Theſe Seducers (of whom Jude ſpeak…) who p. 354would 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.Heb 6If Solomon (a Type of Chriſt) have a vineyard, he muſt have a thouſand peeces of ſilver, Cant. 8.Song 8and 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.