Commentary on Jude, Biblical commentary · Verse 12
VERS. XII.
Theſe are ſpots in your Feaſts of Charity, when they feaſt with you, feeding themſelves without fear. Clouds they are without water, carried about of winds, Trees whoſe fruit withereth, without fruit twice dead, plucked up by the roots.
IN the former Verſe the Apoſtle ſetteth them forth by examples, in this by ſimilitudes: Let us go over the expreſſions a part, as the Text offereth them [Theſe are ſpots in your Feaſts of Charity] foreign, the word alſo ſignifieth Rocks, but is fitly here rendered ſpots, for 'tis in Peter, foreign, 1 Pet. 2. 13. ſpots they are and blemiſhes—ſo he called them as being in themſelves defiled, and to others diſgraceful: or becauſe defiling with their preſence, and infecting by their example, [in your Feaſts of love or charity] theſe were Suppers uſed in the primitive times, either to manifeſt their brotherly union, or for the comfort and refreſhing of the poor in obedience to Chriſts Injunction. Luke 14. 12, 13. though little obſerved for the ends for which they were at firſt appointed; diviſions being hereby nouriſhed, 1 Cor. 11. 21. each faction by themſelves taking their own ſupper, and the poor excluded, 1 Cor. 11. 22. Some diſpute the lawfulneſs of them, it being an addition to the Lords Supper, taken up in imitation of the Heathens, and blaſted by Gods providence in the very beginning, never approved, and (it ſeemeth) but ſlightingly ſpoken of: Your love Feaſts, ſaith our Apoſtle; however, they might be lawfully uſed. Tertullian ſheweth a lawful uſe of them in his time, Tert. in Apol. cap▪ 39. Coimus in Caelum ut ad Deum quaſi manu fauſtâ, &c. We meet together (ſaith he) that by an holy conſpiracy we may ſet upon God by a force that is welcome to him, where prayers are made, and the Scriptures opened; and after this meeting a Supper began with prayer, Non prius diſcumbitur quam oratio ad deum praeguſtetur editur quantum eſurientes capiunt bibitur quantum pudicis eſt utile; and their diſcourſes were ſuch as did become the ears of God, and after waſhing they ſang a Pſalm, and ſo ſoberly departed: Now theſe ſenſual perſons did defile the love Feaſt, the infamy of their lives being a ſcandal to the meeting, and the Church far'd ill for their ſakes, for Peter maketh them to be ſpots, not only for their diſorderly cariage at the meeting it ſelf; but becauſe of their conſtant courſe, 2 Pet. 2. 13. They count it pleaſure to riot away the day time: Partly by their undecent words and actions, when the Chriſtians were met together, giving up themſelves to exceſs, 1 Cor 1. 21. ſome are drunken, and libidinous practiſes, for this was frequent in the meetings of the Gnoſticks.
Obſerve hence, That ſenſual perſons are the ſpots of a Chriſtian ſociety; they are not only filthy in themſelves, but bring a diſhonour upon the whole Church, whereof they are members, Heb. 12. 15. Take heed leſt any root of bitterneſs ſpring up amongſt you, whereby many may be defiled; now what that root of bitterneſs is he ſheweth you, verſ. 16. Leſt there be any fornicator or prophane perſon as was Eſau, who ſold his Birthright for a meſs of Pottage. When any root ſpringeth up, or breaketh out into a ſcandalous action, the whole ſociety is defiled, therefore it ſheweth that ſuch are diſcovered, for otherwiſe we ſhould turn a Church into a Stye, their ſpot is not as the ſpot of his children, Deut. 32. 5. they have not Gods mark, but Satans: Calvin obſerved, that nothing doth miſchief the Church ſo much as remiſneſs, and kindneſs to wicked men; partly as they do infect by the taint of their evil examples, and partly as they bring infamy upon the Body; therefore cut off theſe ulcerous members: Again, we learn that the pureſt Churches have their ſpots: In Chriſts Family there was a Divel, John 6. One of you is a Divel: You would be ſcared to ſee a Divel come among you; every malicious ſinner is a Divel, and every ſenſnal ſinner is a Beaſt; ſuch may now and then creep into the Church, but they ſhould not be allowed there; they that put off the nature of man, are unfit for the communion of Saints; theſe are ſpots to be waſhed off: Holineſs is the Churches Ornament, Pſal. 93. laſt▪ Holineſs becometh thy Houſe, O Lord, for ever. Again, they that are in a Church ſhould be the more careful; you defile your ſelves elſe, and the ſociety whereof you are members; yea, your miſcarriages reflect upon Chriſt himſelf: Carnal Chriſtians carry up and down in the world the picture of the Divel, and put Chriſts name upon it, and ſo expoſe it to ſcorn and deriſion in the world. 'Twas an old complaint of the Gentiles, mentioned by Cyprian in his Book de duplici Mar…yrio, the words are theſe, Ecce qui j…ctant ſe redemptos a Tyrannide Sathanae; qui praedicant ſe mortuos mundo, nihilo minus vincuntur a cupiditatibus ſuis, quam hos quos dicunt, teneri ſub regno Satha…ae, quid p…odeſt ill…s Baptiſmus, quid prod…ſt Spiritus ſanctus, cujus arbitrio dicunt ſe temperari? &c. So in Salvians time, the Heathens were wont to upbraid the Chriſtians thus, Ʋbi eſt Catholica Lex quam credunt? Ʋbi ſunt Pi…ta is & C…ſti atis exempla quae diſcunt, Evangelia lgunt & impudici ſunt, Apoſtolos audiant & ineb…iantur, Chriſtum ſequu…tur & capiunt? &c. They talk of an holy Chriſt, and yet are unjuſt unclean, wrathful, covetous; of a meek patient Chriſt, and yet are rapacious and vi…lent; of holy Apoſtles, and yet are impure in their converſations: Our Author goeth on thus, Sancta a Christianis …ierens … ſancta Chriſtu… do…iſſet▪ aeſtimari a culioribus poteſt iste qui colitur, quomodo bonus magiſter cujus tam m…los …ſſe videmus Diſcipulos: If their Chriſt were an holy meek Chriſt, they would be better. Now judge you whether ſuch wretches be not ſpots both to Chriſt and the Church, a diſgrace to Head and Members; therefore all Church members ſhould be more watchful and circumſpect than others, le…t they give occaſion to thoſe that watch for their halting, to ſpeak evil of the way of God.
The next clauſe is [When they feaſt with you.] The word ſignifieth, to feaſt liberally together: this is added, to ſhew, that they perverted the nature of the meeting, and made that an action of Luxury, which was at firſt an action of charity; in the Feaſts of the godly there was moderation and temperance, but theſe were blithe and jocund, filling their paunches at the charge of the Church: What we tranſlate feaſting with you, others read feaſting upon you; and Peter 2 Pet. 2. 13. Sporting themſelves with their own deceivings, while they feaſt with you: that is, by carnal Goſpelling, and ſubtle devices, juſtifying their own intemperance. Whence note,
That 'tis an odious filthineſs to make Religion ſerve our Obſervat. 2.bellies, and to turn charity into luxury. This is here charged upon them, and often practiſed in the world, Rom. 16. 17. They ſerve not our Lord Jeſus Chriſt, but their own belly; Chriſt hath the name, but the belly the reſpect: ſo Phil. 3. 19. whoſe God is the belly. When men aim at nothing but their own eaſe and pleaſure, they ſet the belly in Gods ſtead: Among the Papiſts, Religious houſes are but ſo many ſ…yes of filthineſs; and the charity of well meaning perſons diverted, to feed the luxury of a few ſlow-bellies: Well then, thoſe that live upon Church maintenance, ſhould be the more ſober and temperate; though a double portion will well become them that take double pains, yet you ſhould take heed of luxury, that you may not be corrupted with eaſe, that you may have enough for charity; that you may ſilence the clamours of the world, your temperance and ſobriety ſhould be known to all men. Paul giveth ſuch an account of his life, as will ſhame moſt miniſters when they think of it, 2 Cor. 11. 27. In wearineſs and painfulneſs, in watchings often, in hunger and thirst, in faſtings often, in cold and nakedneſs; and Paul had his enforced faſts, his voluntary faſts, notwithſtanding his great pains; our lives ſhould carry ſome proportion; we do not always ſuffer perſecution▪ but we ſhould ſtil have a weaned heart in the fulleſt eſtate that doth befal us: certainly maintenance would be more cheerfully given, if well uſed,
Feeding themſelves without fear,] foreign, feeding themſelves as a Shepherd doth his ſheep; it noteth their exceſs, eating beyond all meaſure, and without reſpect to that communion that ſhould be among Saints: they fed themſelves, not others; their own bodies, not others ſouls, Ezek. 34. 2, 3. Ye feed your ſelves, but the flocks have ye not fed. Whence note,
That at our Meetings and Feaſts we ſhould have reſpect to Obſervat. 3▪Chriſtian communion; Not only take in meats, but give out gracious diſcourſes and inſtructions: Chriſt when he ſate at meat, raiſeth their thoughts to a better Banquet, Luke 14. 15. Bleſſed is he that ſhall …at bread in the Kingdom of God: when the body is fed, let not the ſoul be neglected; the word of God is foreign, the food of ſouls, it ſhould not be wholly baniſhed from our Tables, at every meal, the divel uſually bringeth his diſh, when our hearts are warmed with the uſe of the creature, he ſetteth our corruptions a working, and we are ready to cenſure, or to brawl, or jeſt in an unſeemly manner; 'tis but reaſon that Chriſt ſhould ſet his diſh upon our Tables alſo; and it being a ſolemn time of coming together, we ſhould take occaſion to quicken each other to the love of God, and an affectionate remembrance of our Creator, by whoſe bounty we enjoy what is ſet before us, that the ſpiritual appetite may be refreſhed as well as the bodily.
Here is yet another word in this clauſe, foreign [without fear.] The meaning may be either without fear of God, or without fear of the Church, or without fear of the ſnare in the creature. If you take the firſt ſenſe▪ without fear of God, you may either underſtand it of his preſence or judgments. 1. Of his preſence, They had no dread of him before whom the Aſſembly was met. Note thence,
'Tis ſinful to ſit down at meat, without thoughts of God. Obſervat. 4.You ſhall ſee 'tis ſaid Exod. 18. 12. That the Elders of Iſrael did eat bread with Moſes his father in law before the Lord; that is, in his preſence: when thou art eating bread, thou art before the Lord; as the *Pſalm 145. 15.eyes of all things look up unto him for meat in due ſeaſon, ſo are Gods eyes upon us, upon our carriage and behaviour, therefore ſtill retain a dread of his preſence; the fear of God is a grace that is never out of ſeaſon: Be thou in the fear of God all the day long; not only in the morning, when immediately employed in acts of worſhip, but in thy ſhop, at thy meals; as the lungs are in continual exerciſe whether we are ſleeping or waking, ſo are ſome graces: Who is it that giveth us food and gladneſs? Acts 14. Shall we forget God, when he remembreth us moſt? The Lord forbid; when his creatures▪ are in our hands, let his eye be in our thoughts, Deut. 8. 10, 11. when thou haſt eaten, and art full, beware that thou forget not the Lord thy God, 'twill be a good curb to our looſe and vain affections.
2. Without a fear of his judgements. Thence note, That Obſervat. 5.riot and voluptuous living, bringeth a brawn upon the heart, and men that are given up to a luxurious courſe, grow ſecure. They that did drink wine in bowls, did put far away the evil day, Amos 6. 3. that is, all thonght and ſenſe of approaching judgements: When Jeruſalem was grown riotous, ſhe grew careleſs; and therefore God biddeth the Prophet, to eat his bread in trembling, Ezek. 18. 22. well then, avoid immoderation in carnal pleaſures, as you would avoid ſecurity and hardneſs of heart. We loſe our tenderneſs, by bathing and ſteeping the ſoul in theſe delights; Epicures are paſt feeling, Eph. 4. 19. and the Wanton is ſaid to be dead while ſhe liveth, 1 Tim. 5. 6. Wine and women take away the heart, Hoſ. 4. 11. as they do extinguiſh every ſpark of conſcience, and abate of the vigour and tenderneſs of our affections: 'Twas and 'tis the opinion of Libertines, that 'tis perfection to get the victory of conſcience, and to live as we lift, without any trouble and ſenſe of danger, poſſibly ſuch a thing may be aimed at here; 'tis the perfection of ſinning (I confeſs) to do evil, and then to choak the Conſcience with carnal pleaſures, that we may not fear evil.
2. You may expound it, without fear of the Church then aſſembled, in ſuch an holy meeting they were not awed from riotous practiſes: Whence Note,
That ſenſuality maketh men impudent. Partly becauſeObſervat. 6. where ſpiritual ſenſe is gone, ſhame is gone; partly becauſe when the bodily ſpirits are warmed with wine and meat, men grow bold and venturous; Solomon ſaith Prov. 23. 33. the drunkards heart ſhall utter perverſe things; in ſuch a caſe men take a liberty to ſpeak or do any thing that is unſeemly: I do not exclude this ſenſe, becauſe Peter in the paralel place maketh them all along preſumptuous and ſenſual, 2 Pet. 2. 10, 11, 12, 13, 14.
3. You may expound it, without fear of the ſnare in the creatures. Whence obſerve,
In the uſe of pleaſures and outward comforts there ſhould Obſervat. 7.be much caution. When Jobs ſons feaſted, he falleth to ſacrifice, l…ſt they ſhould have ſinned againſt God, Job 1. 5. 'Tis good to be jealous of our ſelves with an holy jealouſie, leſt unawares we meet with a ſnare in our Cup, or Diſh: At a feaſt there are more gueſts then are invited, evil ſpirits haunt ſuch meetings, they watch to ſurprize us in and by the creature, and therefore we ſhould watch, eſpecially if we be given to appetite, then put a knife to thy tbroat, as Solomon ſaith, that which is ſweet to the palate, may wound the ſouls, and gluttony may creep upon good men before they are aware, as Auſtin confeſſeth, that he was far from drunkenneſs but crapula nonnunquam ſurrepit ſervo …uo; ſomtimes he would eat too much, but (ſaith he) Lord thou haſt now taught me to uſe my meat as my medicine, to repair nature, not to oppreſs it; an holy courſe, and to be imitated: Chriſtians you may think it needleſs that we ſhould ſpeak to you about your meat and drink, as if the light of Conſcience were pregnant and active enough to warn you in ſuch caſes: Oh! but you cannot be too cautious the throat is a ſlippery place, and a ſin may get down ere you are aware: Chriſt did not think it needleſs to warn his own diſciples of exceſs, Luke 21. 34. Take heed to your ſelves, leſt ye be overcharged with ſurfetting and drunkenneſs, &c.
The next clauſe is [Clouds. They are without water, carried about of winds] Here now comes in an heap of ſimilitudes to expreſs their vain arrogancy and oftentation, in profeſſing themſelves to be far above what indeed what they were; though they were unapt to teach, and to every good work reprobate, yet they gave out as if they were illuminate men, and of an higher attainment than others. The firſt ſimilitude is in theſe words [foreign, clouds without water.] Ariſtotle called barren and light clouds, ſuch as are carried up and down with the winds, foreign; and to theſe are the Seducers likened; becauſe, though they ſeem to look black, and promiſe rain, yet they do not give us one drop, one wholeſom notion that may occaſion more light in the underſtanding of ſaving Doctrine, or any further relief for the poor thirſty conſcience▪ or any more2 Pet. 2. 17. forcible excitement to the practiſe and power of godlineſs: The Apoſtle Peter hath two ſimilitudes, Wells without water, and Clouds carried about with a tempeſt, but here they are contracted into one; if you will have the holy Ghoſts own comment upon this ſimilitude, ſee Prov 25. 14 He that boaſteth of a falſe gift is like clouds and wind without rain: That which is obſervable is:
1: That the word of God is like a moyſtening rainy cloud, Obſervat. 8.Deut. 32. 2. My doctrine ſhall diſtil like the dew, and my▪ ſpeech like the ſmall rain; among the Hebrews the ſame word ſignifieth to teach and to rain; Well then▪ let us as parched ground, wait for the droppings of Gods clouds: in this time of drowth, when you go abroad into the fields, you ſhall ſee the graſs burnt, and turned into ſtubble, and the earth gaping for a refreſhing, and with a ſilent eloquence begging for the influences of the Heavens, every chap is a mouth opened to ſwallow up the clouds as ſoon as they fall, or a cry to the God of Heaven for a little rain; juſt ſo ſhould you come to wait upon God in the word; My ſoul deſireth after thee as a thirſty Land, Pſal. 143. 6. Oh for a little refreſhing from the preſence of the Lord in his Ordinance; promiſe your ſelves alſo that from the word which you would from rain, Iſa. 55. 10, 11. this is the means by which the grace of God ſoaketh into the heart to make it fruitful.
2. Falſe Teachers are Clouds without rain; 'Tis the propoſition of the Text; Partly becauſe they make ſhew ofObſervat. 9. more then they have, they boaſt of a falſe gift, Prov. 25. 14. There is a great deal of ſhew to affect the minds of the ſimple, but little of ſubſtance and truth, like boxes in the Apothecaries Shop, that have a fair Title, but no Medicine in them; much pretence of light and ſpirit, and when all comes to all, there is nothing but pride and boldneſs: Aperiunt fontes doctrine, ſed non habent aquam ſcientiae; they will adventure to rain, when they have but a few heat drops, a few poor fragments of truth, which being diſguiſed and transformed into ſome ſtrange conceits, are cryed up for rare myſteries and attainments: However, thus much we learn from them, That 'tis ſeducer-like, to promiſe more then we can perform, and to be much in the pretence, when we have little of real and true ſolid worth. Partly becauſe they do not that good to others which they promiſe to do; Satan will always be found a lyar, 'tis the property of his inſtruments to beguil men into a falſe expectation: Papiſts cry up their Maſſes and Indulgences, which yet do not one penny worth of good: Preachers that ſtudy pomp and edification come with much fancy and appearance; but alaſs theſe airy notions are too fine for the conſcience; ſeducers pretend to ſome heights of diſcovery, as if they would carry you into the third Heaven, but you are where you were at firſt; they promiſe you hidden Manna, rare diſcoveries of Chriſt; but is your heart the better? two things they never do, which may be explained by two properties of rain: Namely, Refreſhing the earth and making it fruitful.
1. Refreſhing the earth, Do they offer any Doctrine that will give the conſcience ſolid comfort and relief in diſtreſs? here you will find them barren Clouds; the Locuſts tormented the dwellers on earth▪ Rev. 9 5. they tickle the fancy for a while, but when you come to dye, and are ſerious, you muſt return to the old truths to find reſt for yourIer. 6. 16. ſouls; your fancies then are like the Brooks of Teman conſumed out of their place: when Pharaoh was under any trouble, Moſes and Aaron muſt be ſent for, his Magicians could not ſatisfie him nor eaſe him.
2. To make the earth fruitful, do you find holineſs improved by their Notions, 2 Pet. 2. 19. They promiſe liberty when you are the ſervants of corruption; they promiſe a new way of mortification, but ſtill your bondage under your luſts is increaſed.
Again in the third place, falſe Teachers are light, eaſily driven up and down in various motions: Carried about of winds 'tit ſaid in the Text, ſometimes with this opinion and ſometimes with that; as light clouds yeild to the motion of the winds, the winds are there corrupt paſſions, luſts, and intereſts, Eph. 4. 14. Be not t…ſſed about with ever wind of Doctrine, foreign, carried round the Card and compaſs; when the chain of truth is once broken man is at large, and being taken off from his bottom, left looſe to ſtrange contrary winds; we ſee many ſcrupulous perſons, that at firſt made conſcience of all things, afterward to grow ſo looſe as to make conſcience of nothing.
Again, they are as clouds driven with a tempeſt, ſo Peter, they do not yeild rain, but breed Factions and Schiſms and turbulent Commotions; light Clouds are driven with great violence: Well then, Mark them that cauſe div…ſions and off…nces, Rom. 16. 17 they are not what they ſeem to be; you will ſind in the end that you get nothing by dancing after their pipe.
We go on with the Verſe [Trees whoſe fruit withereth, twice dead▪ pluck…d up b… the roots] this is the ſecond ſimilitude; here are four Properties of evil Trees reckoned up by way of Gradation▪
The firſt is [Trees whoſ… fruit withereth] let us firſt look to the Grmatical interp…etation of theſe words, and then the ſenſe and accomodat…on of them: foreign, the vulgar readeth …bores Autumnales *Lethifer Autumnus Juvenal., in Autum things begin to decay and Trees looſe both fruit and leaves, and ſo would ſome explain it like trees that looſe their leaves in Harveſt time, and bring forth no fruit: ſome go another way making it an alluſion to a particular experiment of young plants, who if they flowre at Autumne, husbandmen take it for a ſure ſign that they will dye: But ſimi…itudes are taken from things uſual and known; I ſuppoſe therefore the Apoſtle uſeth the word in its native and original signif…cation, 'tis derived foreign, from corrupting fruits, and the mean…g is, they bring forth no fruit but what is rotten and withered; and ſo 'tis applyed to theſe ſeducers, whoſe lives were not full of good fruits; they pretend much, but what fruits do you find? more Holineſs, true Mortification, Strictneſs, Piety to God, or Equity and Mercy to men? nay rather all manner of bruitiſhneſs diſobedience to civil powers, neglect of God, abuſe of Goſpel, contempt of their Betters, &c.
Obſerve, Corrupt Doctrine produceth corrupt fruits: Obſerv. 10.Principles have an influence upon the life and converſation, our Saviour directeth us to this way of ſcrutiny and tryal, Mat. 7. 16 By their fruits you ſhall know them; How can that be ſince they do eaſily counterfeit an holineſs; '…i; ſaid before, they come in ſheeps cloathing. I Anſwer, Pretences will not laſt lo…g; obſerve them narrowly, and you will find the wolf breaking out; I, but may not a good way be promoted by men of an ill life? Anſw Look to the See Dr Hammond pract. Cat. p. 14…. 145.fruits of the Doctrine, if it hath no influence upon ſtrictneſs, but be only curious, and tend to foment pride, malice, envy▪ ſedition, and turbulent practiſes, and contempt of Superiours, certainly 'tis naught, who ever brings you that Doctrine, what ever holyneſs they pretend in other things: on the contrary ſide, the wiſdom that is from above, is full of good fruits, J…mes 3. 17. Mercy, Juſtice, Piety, Strictneſs, meekneſs, &c. The Lord ſealeth the integrity of faithful Teachers by guiding them to holineſs; and by his judgements ſuffereth Hypocrites and Seducers to diſcover their filthineſs and ſhame, that they may be manifeſted to the Congregation, Prov. 26: 26. Holineſs hath been the uſual badge of truth, and the profeſſors of it, when watched have been in no point liable to exception, but in the matter of their God. Pliny could find no fault with the Chriſtians, but that they worſhipped one Chriſt, whom they owned for a God, and had their Hymns Antelucanos, their morning meetings, and Songs of praiſe to him: one of the Notes by which the inquiſitors of the Waldenſes deſcryed them, was that they were ſobrii & modeſti vultu & habitu, of a ſober deportment, and modeſt garb: But may not ſeducers put on a demure garb, as Swenckfield, prayed much, lived ſoberly, but his Doctrine tended to looſeneſs, deſtroyed the perſon of Chriſt, &c. I Anſwer as before, you muſt conſider the aim of the Doctrine, which is not always to be diſcovered by the life of the firſt br…acher of the errour; Satan may transform himſelf into an Angel of light; to ſet on a deſign of darkneſs, paint will in time wear away. Cito ad naturam ficta reciderunt ſuam, 2 Tim. 3. 9. They ſhall proceed no further, for their folly ſhall be made manifeſt to all men, they begin with great ſhews at firſt to gain credit and entrance, but a diſcerning eye may find the deceit, and in due time God will diſcover them to the Congregation: Well then, trye ways and perſons by this Note,
1. Ways, men do not eaſily teach point blank contrary to their manners, ſurely the Devil would not aſſiſt to bring holineſs in faſhion, and promote Chriſtian practice; obſerve the fruits and evils both of their lives and Doctrines, in two caſes 'tis a pure Note: 1. When there is a fair compliance between principles and practiſes, if neglect of God, mutinous practiſes, fraud, injuſtice, contempt of civil dignity, be the very aim and deſign of the Doctrine, and accordingly men live, this is of the Devil. 2. If it be ſo generally, and in the moſt zealous of this way, ſome men are of a reſerved temper, not diſpoſed to groſs and ſenſual wickedneſs, and ſo can counterfeit the better; and poſſibly▪ ſo much of truth as they do retain, in the midſt of their errours may ſomewhat operate to ſanctification; …d on the other ſide, a true way may be prejudiced if we ſhould look to one or two, a ſtreet is not meaſured by the ſink and channel, but if it be uſual, and for the moſt part ſo, then their principles are corrupt. 3. We may not be always inticed to a courſe of weakneſs, or groſs wickedneſs; if it be to a dead powerleſs courſe, or formality, if it weaken the life and power of godlineſs in you, from ſuch turn away, 1 Tim. 3. 5. your love to God, and delight in God, and converſe with him in the ſpirit, is forcecibly leſſened, fear the influence of ſuch an opinion.
2. You may judge Perſons by it, eſpecially your ſelves; where ever there is grace, there will be fruits of grace, and corrupt fruits ſhew a naughty tree; if the cluſters be cluſters of Sodom, and the grapes grapes of Gomorrha, it ſheweth the Vine was of that race and kind. Eph. 5. 9. The fruit of the ſpirit is righteouſneſs, goodneſs and truth; the Apoſtle inſtanceth in ſuch fruits as concern civil commerce; partly becauſe by theſe we adorn our profeſſion, and ſet it off to others; partly becauſe here we have a frequent tryal, theſe graces being of a daily uſe and exerciſe.
But I would rather apply it, by way of Exhortation to thoſe that profeſs the truth, to honour it in their lives; let your Manners be Orthodox, leaſt you expoſe the ways of God to ſuſpicion, Mat. 3. 8. Bring forth fruits worthy of repentance, foreign, beſeeming the change of your minds.
2. The next evil property is foreign, without fruit, andObſervat. 11. in the Application it implyeth that they bring no honour to God, no good to others, neither are they wiſe for their own ſouls: To be barren and unfruitful under a profeſſion of Chriſt, is a ſigne of great Hypocriſie; he that hid his Talent is called a naughty ſervant, and becauſe of his unprofitableneſs caſt into utter darkneſs Mat. 25. A Vine is good for nothing if it be not fruitful, not ſo much as to make a pin in the wall Now God compareth Iſrael to an empty vine, Hoſ. 10. 11. becauſe they poured out all their ſtrength, and time, and care upon their own intereſts: Well then Be not barren and unfruitful in the knowledge of Jeſus Chriſt, 2 Pet. 1. 8: Grace is an active thing where it is, it will ſhew it ſelf; garden trees muſt not be like the trees of the forreſt, if you would be fruitful.
1. You muſt be planted with a right ſeed; a wild vine will yeild but wild grapes: The Trees of righteouſneſs are of the Lords own planting, Iſa. 61, 3. and when you are grafted into the Noble Vine, Chriſt Jeſus, then are you loaden with Cluſters, like the Vine of Eſhcol, John 15. 2. In me ye ſhall bring forth much fruit.
2. There muſt be good husbandry and culture, Iſa. 5. 2. 3 Pſal. 13. 14. Planted in the Courts of God, &c. thats the kindly ſoil; good fruit needeth the manure of Ordinances, wild plants grow and bear of their own accord.
3. This fruit muſt be ripe, not buds and bloſſoms, but fruit; you muſt not be almoſt, but altogether; there muſt be not only the flowers and leaves of profeſſion, but the ſolid works of godlineſs; 'tis ſaid here, trees without fruit, but 'tis not ſaid here, trees without leaves, ſee Iohn 15. 4. here are branches in the Vine that are only Pampinarii.
4. Fruit is for the owner, the profit of trees returneth to the husband man and maſter, ſee John 15. 8. and Phil. 1. 11. the ſpiritual life beginneth in God, and its tendency is to him: God muſt have the glory of all, but you ſhall not be without the comfort of it, Rom. 6. 22. Ye have your fruit to holineſs, and the end everlaſting life, the grave is but a winter, it taketh off your leaves and verdure for the preſent, the ſap and life remaineth in the roots.
The next evil property taken from trees, and applyed to men, is [foreign, twice dead] if you apply this to the trees, they may be twice dead, either in regard of fruit, as a barren thing is ſaid to be dead, as the deadneſs of Sarahs womb, Rom. 4. 19. Or in regard of ſubſtance, rotten, and like doaty trees, growing worſe and worſe; or twice dead, by an Hebraiſme, very dead, as double is put for much; but now if you look to the reddition of this ſimilitude, theſe ſeducers are twice dead, both in regard of their natural eſtate, dead in trespaſſes and ſins, and their Apostaſie, or decay of that life which they ſeemed to have by the grace of the Goſpel: wilful defection making their caſe incurable, Heb 6. 5, 6. 2 Pet. 2. 20.
Now in this deſcription you may obſerve a gradation, 1. Whoſe fruit withereth. 2. Without fruit. 3. Twice dead. Firſt bad fruit, and then leaves, and then rottenneſs. Note,Obſervat. 12 That deceivers and hypocrites grow worſe and worſe: you have it from the Apoſtle Paul alſo, 2 Tim. 3. 13. But evil men and ſeducers ſhall wax worſe and worſe, deceiving and being deceived; they deceive others, and the divel deceiveth them; the two ſtates are now at a ſtay, wicked men grow worſe and worſe, and godly men grow better and better: obſerve then which way is your progreſs and growth; the glory of the Lord in Ezekiel, departed by degrees, firſt, from the holy place, then from the Altar of burnt offering, then the threſhold of the houſe, then the City, then the mountain which is on the Eaſt ſide of the City; it ſtood hovering there as loth to be gone: So the Spirit of God doth not all at once depart from men, but by degrees: firſt men ſuſpect duties, then diſpute againſt them, then ſhake them off, and then come to beaſtlineſs and profaneſs: Or if you will take the graduation thus, firſt God is caſt out of the Cloſet, private intercourſes are neglected, then out of the Family, then out of the Congregation, and publike Ordinances ſeem uſeleſs things, and then blaſphemies, and a profane vertiginous ſpirit enſueth: firſt men begin to wrangle, and ſceptically to debate matters of Religion, and within a while to oppoſe the truth, the beginning is fooliſhneſs, and the latter end is miſchievous madneſs, Eccleſ. 10. 13.
Again, I obſerve, Men that fall off from the profeſſion of Obſervat. 13the truth, are twice dead. To natural, they bring on judicial hardneſs; when they ſeemed to make ſome eſcape from the miſery of nature, they relapſe into it again, and then their chains are doubled: As a priſoner that hath once broken priſon, if taken again, is loaden with irons; Two ways do natural men come to be twice dead, By cuſtom in ſinning, and by a revolt from God after they had given their names to him: By cuſtome in ſinning, for by that means they are hardned in their way, and given up to a reprobate minde, ſo as to loſe all ſenſe of ſin, Rom. 1. 26. 28. and by revolt from God, thoſe that will after tryal forſake him, no wonder if God leave them to their own choice, to be held under the power of the Divel, by a dark and fooliſh heart.
There is one clauſe yet remaining [foreign, plucked up by the roots.] and then trees are paſt all hope of ſpringing and ſprouting again; and ſo it fitly noteth their incurable Apoſtacy; in this latter clauſe is ſet forth, 1. Their being deprived of all ſpiritual communion with Chriſt and his myſtical body. 2. Their incapacity to bring forth fruit. 3. Their readineſs for burning and deſtruction. Note,
That barren and corrupt Trees ſhall utterly be rooted out of Obſervat. 14Gods Vineyard: they ſhall not have a viſible abode and ſtanding there: Now this is brought to paſs, partly by their own act, 1 John 2. 19. They went out from us, becauſe they were not of us; for if they were of us, they would have continued with us: they ſeparated themſelves from the communion of the faithful, to which they did never truly belong, both from the doctrine profeſſed in the Church, and fellowſhip with them in the uſe of Ordinances, partly by Gods act, an act of judgement on his part, Rom. 11. 20. for unbelief were they broken off; partly by the act of the Church, by which ſcandalous ſinners are taken from among them, 1 Cor. 5. 13. Put away from among your ſelves that wicked perſon: well then, let us walk ſo, that this heavie judgement may never be laid upon us, let us get a real union with Chriſt, for then we can never be broken off, you can no more ſever the leven and the dough, then a Chriſt and a Believer, &c. Walk with the more caution, Be not high minded, but fear, 'tis dreadful to be caſt out of the true Church; the finger that is cut off from the hand, is alſo cut off from the head: That cenſure, if rightly adminiſtred againſt us, ſhould be matter of great ſorrow and humiliation to us, &c.