Exposition of Jude 2, Biblical exegesis · Verse 12 · Observations 3
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 onelyonly 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 redempti…nis 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 onelyonly 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 E…p. 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 more…etur, nunquam v…lle pec…are d…ſineret; ita & …ndefeſſum preſi icu… ſtud …m p…o…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. foreign. Ariſt Rhet. l. 2 c. 11.1. Whatever profeſſions have been made, is's certain there never was ſincerity. Ʋnſtedfaſtneſs 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 equiv…lent 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 ult1. They muſt be fruits of a right kind; good and piritual fruits of the ſame nature with the good ſe…d 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, freedom… 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 onelyonly 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. Ʋnto 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 onelyonly of thoſe who are patient, and continuing in wel-doing.
7. They muſt be fruits in point of maturity; not onelyonly buds and bloſſoms, but brought forth to perfection. Its not enough for Chriſtians onelyonly 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 onelyonly 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. 7.16.18Till 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 onelyonly 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 onelyonly ſtand as bound about by a threed; and their communion with Chriſt is onelyonly 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 6VVe 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. 47.12The 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 17That 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 … 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 onelyonly 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 d… unto …hee? If ye will not hear (ſaith Jeremy) to the incor…igible Jews, mine eyes ſhall weep in ſecret places for your …ride, and mi…e 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, foreign.not onelyonly 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 onelyonly 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.
VIR. 13.
Raging waves of the ſea, foming out their own ſhame: Wandring ſtarres, to whom is reſerved the blackneſſe of darkneſſe for ever.
THe fourth Reſemblance, whereby both the impiety and miſery of theſe Seducers are deſcribed, as in theſe words: Raging waves of the ſea, foming out their own ſhame.