every way to remove punishment but the right so that they pine away in their iniquity Lev. 26.39 and though their books were torn yet their lessons not learned 2. These seducers are compared to dreamers in sleep in regard of their dreaming that is their vain false empty imaginations dotages doctrines which in the end like dreams deceived themselves and their followers A dream when a man sleepeth seems to have truth and reality in it but when he awaketh it quite vanisheth away he who utters his own foolish conceits and vain delusions is in common speech said to dream and to speak his own dreams and thus these seducers in stead of the truths of God vented their own fables and groundlesse fictions fancies and dreams In this sense Epiphanius understands the Apostle Jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan adv haer cap. 26. p. 96. when he call's these seducers dreamers Jude speaks not saith he of them who dream'd in bodily sleep but of such who utter their words like them who dream and not like those who speak with the sobriety of such who are awake To the same purpose speaks Irenaeus likewise lib. 1 cap. 20. They put off sath he their own dreams for divine oracles And such have been the dreams of Enthusiasts and of the Anabaptists in Germany one of whom as Sleidan reports cut off his own brothers head in the presence of his parents pretending that he did it by an immediate revelation and command from God The false Prophets are in Scripture oft call'd dreamers because they delivered not the truths of God but the vaine figments of their own deluding and deluded fancies As Deut. 13.3 Jer. 23.25 where the Prophet who saith I have dreamed I have dreamed is by Jeremiah said to be a Prophet of the deceit of his owne heart These seducers of whom Jude speaks being asleep in sin Irenaeus vocat Gnosticos Oniro pompos sua somnia quasi oracula Dei ventilantes lib. 1 cap. 20. deceived themselves and hearers with dâ—ctrines vain opinions and especially false hopes of pleasure and liberty in sin though when their consciences awaked they found themselves miserably deluded by Satan and their own sensual hearts Thus Zophar speaks Jâ—b â—0 8 that the hypocrite shall flie away as a dream that is as the good dreamed of or the joy of a dream which is short vanishing and deceiving so Psal 73 20. As a dream when one awaketh so O Lord when thou awakest shalt thou despise their image Isa 29.8 and thus the Prophet compares the temper of the people under all the judgments of God unto that of a deluded dreamer who pleaseth himself with dreaming of food and fulnesse and when he awakes in stead of a furnisht table and a fill'd stomack finds and feels himself more indigent and nearer famishing then ever he was before Thus the fond sinner is dreaming of a kingdome when he is going to execution and when Jael's nail is nearer his temples then a crown He blessing himself in his heart and saying that he shall have peace though he live in a way of warring against God And sundry ways may sinners delude themselves like dreamers by their vain and groundlesse conceits as 1. in dreaming of their persons 2. of their actions Of their Persons 1. dreaming that they are not so bad as others because they abstain from gross apparent and notorious abominations thus the Pharisee deluded himself Luk. 18.11 Some dream that they have not such and such corruptions because God restrains them from the outward acts of sin as if the rest and silence of corruption alwaies came from the renovation of the spirit whereas it comes not from the want of a mind disposed to sin but of an object proposed to draw forth corruption Others dream that if they had lived in the daies of Christ the Prophets and Maâ—tyrs they would not have persecuted them Though they bitterly oppose those in whom the Image of Christ shines and they who cannot endure that spaâ—k of holinesse in a Saint how could they have loved that flame which was in Christ and hate those most in whom the piety and zeal of the holy Martyrs and Saints of old is revived 2. Sinners delude themselves in dreaming that they are in a good and happy estate before God Rev. 3.17 Gal. 6 3. being indeed miserable and bad Thus some dream that God loves them Psal 69.22 Heb. 12.6 because he gives them wordly prosperitie whereas the prosperitie of the wicked is their ruin and God oftenest gives it in wrath and denies it in love Some dream that their condition is happy because they are civily honest in the world whereas their irreligious honesty is as bad as unhonest religion and except your righteousnesse exceed c. Matth. 5.20 Others dream they are happy because they have been born in the Church and enjoy its priviledges 1 Cor. 10.5 Matth. 7.22 23 whereas a barren fig-tree is nearer cursing then a bramble and they who received Sacraments every meal were destroy'd in the wildernesse Some dream of happinesse because they have some kind of Knowledg Faith Repentance Obedience whereas their knowledg transforms them not it 's light without heat Their faith applies in a sort Christ to them not themselves to Christ but to their lusts their repentance respects the punishment of sin not the sin to be punished they hate sin for hell not as hell and in their tears sin is rather bathed then drowned their obedâ—â—nce is not a serving of God but of themselves upon God they serve God for by-respects Hos 1.4 and in their obedience they aim not at obedience 2. Sinners delude themselves in dreaming concerning their actions that they are good 2 Sam. 6 7. because done with a goâ—diatâ—ntion not considering that a work may be good in a maâ—s own eyes Pâ—ov 16 25. and the issues thereof the waies of death or that they are warrantable because of the example of the multitude whereas the most are the worst and the whole world lies in wickednesse Some dream that small sins are as none as vain thoughts idle woâ—ds whereas the least sin is the bâ—each of a great and royoll Law and an offence against a great God and thoughts and words shall be both brought into judgment Some dream that the outward works of the Law are sufficient whereas the Law in every command is spirituall and binds the heart as well as the hand and they who made their Philacteries broad made the expositions of the Law too narrow Some dream that their actions are good because followed with successe whereas the goodnesse of the action is not to be judged by the goodnesse of the successe but the goodnesse of the successe by the goodnesse of the action plenty could not justifie sacrificing to the Queen of heaven Jer. 44.11 Some because of the corruption of their natures dream of excusing their actions they are but men say
Psal 1.1 They make a trade of sin A sinner falls into sin as the fish the Saint as a child doth into the water In the latter sin is but the former is in sin 4. In respect of its period and term The longest way hath an end The longest course of sin though of a thousand years continuance terminates in destruction The full point of every sinful way is damnation the end though not of the worker yet of the work is death that is the wages of sin The way of sin is broad in the enterance but its narrow in the conclusion Prov. 5.5.7.25 It s the way to hell going down to the chambers of death Foolish sinners in good duties separate the means from the end accounting exactness needless in sinful ways they separate the end from the means thinking torments fabulous although Scripture equally prescribes the former and foretels the latter Gods method is first to bring into a Wilderness and then to Canaan Satan contrarily leads from Canaan into a Wilderness Gods way is right and may seem rugged Satans smooth but false Cain never left travelling in his way of Hyprocrisie Envy Murder till it ended in Despair 4. Branch 4 of Explicat Fourthly By way of Explication we are to enquire How these Seducers went in this way of Cain 1. They went in this way of Cain's formality and hypocrisie They sacrificed I mean partook of the same Ordinances and Priviledges with true Saints in name in the skin they were Christians in the heart at the core they were unholy they pretended to the highest pitch of Religion but all this while as the Apostle calls them they were but ungodly men While they sacrificed outwardly with Cain they had inwardly the spirits of Cains like those of whom Saint John speaks who went out from but never were truly of us Their impure life was a practical confutation of their verbal profession In words they professed Christ but in their deeds they denyed him though the only Lord. 2. They went in the way of Cain in respect of their hatred and malice against the faithful None so much envyed and opposed faithful Pastors and Teachers as they did False Teachers were Pauls standing Antagonists they were like Jannes and Jambres who withstood Moses The Scribes and Pharisees of all others most hated Christ Pilate knew that for envy they had delivered him Seducers hate those most who hurt them most The faithful Minister that shines with the light of pure Doctrine these Theeves most strike at The Leaders of Gods Army they principally fight against The Magistrate whom God appointed for the restraining of sin they bitterly hated and envyed and it was not for want of poyson but power that they did not destroy and pluck up Magistracy by the very roots These Seducers were likewise murderers with Cain the worst of Murderers soul-murderers Their work was to draw men into perdition They were deceived and deceiving blindly leading their blind followers into the ditch of destruction They denyed him who is the Way the Truth the Life Their sacrificing was with a murderous intent and though with Cain who spake most kindly to his brother when he was inwardly most cruel they utter fair and sweet expressions yet all was but to deceive the hearts of the simple Under every bait of good words there lay the hook of Error and Heresie They gave their poyson in a gilded cup and ever came with an hammer and a nail when they presented butter in a Lordly dish nor ever were they so much the Ministers of Satan as when they transformed themselves into Angels of light 3 They went in the way of Cain in regard of his complaint and despair They who walk'd in Cains wickedness could not escape Cains woe Jude here denounceth it against them and tells us they were before of old ordained to this condemnation they were beasts made to be taken they corrupted themselves they languish'd and pin'd away in their filthiness There was a ditch followed their blind-leading and though the grace of God was turned into lasciviousness by them and abused as an occasion to sin yet how glad would they have been in the end for one drop of those streames of grace which once they padled in trampled under feet They who formerly taught that by reason of Grace men might sin afteward felt that for want of Grace they and their seduced followers were sure to smart They who once preach'd nothing but grace afterward felt nothing but wrath a just recompence since with Cain they account the greatest sin in the coÌ„mission so smal Obser 1. Abeli nomen inditum fuit a vanitate ut significaretur humanam conditionem meram esse vanitatem ideoque Hebraei Hebel appellant or is haâ—tâ—um qui cito evanesâ—it Riv. in Gen. Exerc. 42. Qui clarus erat nativitate carnis charus existimatione Parentum respuitur a Deo qui habebatur abâ—eâ—tus nul lius momenti re spicâ—tur probatur Respait igitur Deus primogenitos omnes eos qui chari sunt parentibus non colligimus istam consequentiam sod id annotamus non morari Deum hasce carnis praerogativas vel quamcunque aliam excellentiam secularem mag is quam spiritulem Musc in Gen. that they need not to fear it in their after-despairing confession to finde it so great that they are not able to undergo it and besides all this with Cain to be marked with infamy and dishonour to all posterity OBSERVATIONS 1. Priviledges of nature commend us not to God We find not seldom in Scripture that the eldest child proves the unholiest Abel the younger was a Saint Cain the elder was a Murderer Cain excelled Abel in the dignity of Primogeniture and further in the expectation of his Parents Cain if he were not as some think deemed by them to be the promised seed of the woman and their Saviour is yet called a possession obtained of God as one by whom they expected to reap much good and comfort Abel according to his name is deemed unprofitable and vai And yet he who was so eminent both for his Birth and his Parents estimation is rejected and he who was saith Musculus accounted as vain and nothing worth and unprofitable is accepted by God who though he refuseth not yet neither receiveth any for outward Prerogatives he is no respecter of persons Jacob the younger was a godly man and beloved Esau the elder a prophane person and hated of God David the youngest of Jesses sons was he who of them all we find to be according to Gods own heart Ruben the eldest son of Jacob was incestuous Simeon and Levi cruel and bloody Judah adulterous Joseph one of the youngest onely eminent for sanctity among them all If the priviledges of nature had been any thing worth the first-born of the sons of men had not been a Reprobate but God will have his grace known to be free he neither sees nor
the roots 2 Therfore I understand with Reverend Mr. Perkins and others that these words without fruit are as it were a correction of the former as if the Apostle had said they are trees whose fruit withereth or rather without fruit altogether the fruit which they bear not deserving so much as the name of fruit as trees that bear no other then withering fruit are esteemed no better then unfruitfull trees and thus notwithstanding their withering fruit they may be said to be without fruit in sundry respects 1. They were without fruit in regard that all their forementioned fruits were not produced by the inward life and vigour of the spirit of sanctification in their souls Their fruit grew upon a corrupt tree and proceeded from an unclean bitter root They were not the issues of a pure heart and faith unfaigned but the streams of an unclean fountain The fruitfulnesse onely of slow-bushes Crab-trees and brambles cannot make the year be accounted a fruitfull year A corrupt tree saith Christ cannot bring forth good fruit Mat. 7.18 How can ye that are evill speak good things Mar. 12.24 Their best fruits were but fruits of nature coming from an unregenerated heart That fruit which before his conversion Paul accounted as precious as gold he after esteemed as base as dung 2. They were without fruit in regard their fruits were not brought forth to a Divine end they were directed to no higher an end then selves Riv. in loc Israel saith God is an empty Vine though bringing forth fruit for it followes he bringeth forth fruit to himself I am not ignorant that some Interpreters expound not that Text concerning the fruit of works though yet they grant the place may be by consequence drawn to take in them likewise As these fruits were not fruits of righteousnesse Phil. 1.11 so neither were they to the praise of his glory If thou wilt return O Israel saith God return to me Jer. 4.1 They returned saith the Psalmist but not to the most high The pipe cannot convey the water higher than is the fountain head from whence it comes and these fruits being not from God were not directed to him Fruits brought forth to our selves are rotten at the core they are not for his taste who both looks into and tries the heart 3. They might be without fruit as not producing works in obedience to the Rule The doing of the thing commanded may possibly be an act of disobedience God looks upon all our works as nothing unlesse we do the thing commanded because it is commanded This onely is to serve him for conscience sake A man may do a good work out of his obedience to his lust As its possible for a man to believe 1 Thess 4.3 1 Thess 5.18 not because of Divine Revelation so is it possible for a man to work and not upon the ground of Divine injunction Be not unwise but understand saith the Apostle what is the will of God Eph. 5.17 Mans wisdom is to understand and follow Gods will 4. Without fruit as to their own benefit comfort and salvation The works of Hypocrites are not ordained by God to have heaven follow them at the last day all they had or did will appear to be nothing and when the Sun shall arise then the works which here have shined like glow-worms shall appear unglorious and unbeautiful of all that hath been sown to the flesh shall nothing be reaped but corruption God crowns no works but his own nor will Christ own any works but those which have been brought forth by the power of his own Spirit 5. Lastly Without the fruit of any goodness in Gods account because without love to God 1 Cor. 13. Love is the sweetness of our services If I have not love saith Paul I am nothing and as true is it without it I can do nothing the gift of an enemy is a gift and no gift As love from God is the top of our happiness so love to God is the sum of our duty There is nothing beside love but an Hypocrite may give to God with Gods people it is the kernel of every performance God regards nothing we give him unless we give our selves also Its love which makes a service please both the master and servant Now wicked men in all they bring forth though they may have bounty in the hand yet have no love in the heart they have not a drop of love in a Sea of service This for the Explication of the second aggravation or gradation of the sin and misery of these Seducers they were without fruit The third follows in these words twice dead These words I take to express a further degree of their spiritual wretchedness under the continued Metaphor of Trees 'T was bad to have withering fruit worse to have no fruit at all worse yet to be not only without all fruit but even altogether without life twice dead Two things are here to be explained 1. In what respect these trees may be said to be dead 2. How to be twice dead For the first Death is 1. Temporal and Corporal that which is a privation of life by the departure of the soul from the body 2. Spiritual befalling either the godly or the wicked 1. The godly are said to be dead spiritually three wayes 1. Dead to sin Rom. 6.2 1 Pet. 2.24 the corruption of their natures being by the Spirit of Christ subdued and destroyed 2. Dead in respect of the Law Ceremonial Col. 2.20 dead with Christ from the rudiments of the world Moral Gal. 2.19 So Paul saith he was dead to the Law and Rom. 7.4 Ye are dead to the Law it being not able to make them guilty who are in Christ nor to terrifie their consciences nor to irritate them to sin 3. Dead to the world Gal. 6.4 so Paul was crucified to the world either because the World contemned and despised him as a dead man or else because the world had no more power to entice and allure him from Christ then the objects of the senses have to work upon a dead man 2. Spiritual death befalls the wicked and unregenerate they being without the Spirit of Christ to animate and quicken them which Spirit enlivens the soul supernaturally as the soul doth the body naturally hence they are said to be dead in sins Eph. 2.1.5 Col. 2.13 and dead Mat. 8.22 Luke 9.60 Rom. 6.13 Joh. 5.25 and to remain in death 1 Joh. 3.14 Their works hence are said to be dead Hebr. 9.14 As the immortality of the damned is no life but an eternall death so the conjunction of the souls and bodies of wicked men is not properly life but umbratilis vita a shadow of life or rather a very death they being without spiritual feeding growth working all vital operations and lying under the deformity loathsomness insensibleness in a spiritual sense of such as are dead or according to the resemblance here used by our Apostle which is
they may procure much credit though they ask but little cost Besides natural conscience will not be put off with a total laying aside of duty and if Satan can cheat poor souls with putting a Pibble in stead of a Pearl into their hands he thinks it as much cunning as if he put nothing into their hands at all nothing doth so dangerously hinder men from happiness as the putting off themselves with shadows and appearances of that which is really and truly good He who is altogether naked may be sooner brought to look after the getting a garment then he who pleaseth himself with his own rags wherewith he is already clad A man who is smoothly civil and morally honest is in greatest danger of being suffered to go to Hell without disturbance he snorts not in his sinful sleep to the disturbing of others and he is seldom jogged and disquieted nay perhaps he is highly commended Christians please not your selves in the bare profession and appearances of Christianity that which is highly esteemed among men may be abominable before the Lord let not the quid but the quale not the work done but the manner of doing it be principally regarded examine your selves also concerning the principle whence your actions flow the righteousness whereby they are to be accepted the rule by which they are regulated the end to which they tend and as the Apostle speaks Let every one examine his own work and consider whether his duty be such as will endure the Scripture Touchstone 2. Withering and decaying in holinesse Observ 2. is a distemper very unsuitable and should be very hateful to every Christian It was the great sin and wo of these seducers and should be look'd upon as such by us and that upon these following considerations 1. In respect of God Decayes in our Christian course oppose his nature in whom is no shadow of change Mal. 3.6 Psal 102.24 I am the Lord saith he I change not He is eternally I am and ever the same his years are throughout all generations And what hath inconstancy to do with immutability how unlike to the Rock of ages are chaffe and stubble no wonder that his soul takes no pleasure in those who draw back and that they onely are his house who hold fast the confidence and rejoycing of the hope Hebr. 10 38. Hebr. 6.6 firm to the end If a frail weak man will not take a house out of which he shall be turned within a few years how unpleasing must it be to God to be so dealt with 2. Spiritual decays and witherings are unsutable to the works of God His work is perfect Deut. 32.4 he compleated the work of Creation he did it not by halves Gen. 2.1 The heavens and the earth were finished and all the host of them God finished the building of his house before he left His works of providence whether general or special are all perfect he never ceaseth to provide for and sustain the creatures the doing hereof one year is no hinderance to him from doing the like another and another nay the day week month Psal 23. Psal 71.17 18 Christus perseveravit pro te ergo tu pro illo perseveres Bern. de temp 56. Ibi tu figas cursus tui metam ubi Christus posuit suam Idem Ep. 254. Obtulerunt ci Judaei si de cruce descenderet quòd crederent in illum Christus vero pro tanto munere sibi oblato noluit opus redemptiâ—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 gray-headed Most perfect are his works of special providence Redemption is a perfect work Christ held out in his sufferings till all was finisht Though the Jews offered to beleeve in him if he would come down from the Cross yet would he not leave the work of mans Redemption inconsummate He finisht the work which was given him to do he saves to the utmost delivers out of the hands of all enemies nor doth he leave these half destroyed they are thrown into the bottom of the Sea he hath not onely toucht taken up but quite taken away the sin of the world Nor will he leave the work in the soul imperfect he is the author and finisher of our Faith His whole work shall be done upon Mount Sion he will carry on his work of grace till it be perfected in glory where the spirits of just men shall be made perfect and the Saints come unto a perfect man 3. Spiritual witherings and decayings are opposite to the Word of God 1. The Word commands Spiritual progressiveness Be thou faithful unto the death Rev 2 10. Let us not be weary of well doing Gal. 6.9 Look to your selves that we lose not those things which we have wrought John Eâ—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 moreâ—etur nunquam vâ—lle pecâ—are dâ—sineret ita â—ndefessum presi icuâ—â— stud â—m pâ—oâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 2 c. 11. 1. Whatever professions have been made is's certain there never was sincerity Vnstedfastness 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 't is 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 re-entred 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 equivâ—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 Canâ— 6.11 as the sin and wo of these corrupt trees seducers This duty of bearing and bringing forth much fruit is frequently noted in Scripture Mat 3.8 bring forth fruit meet for repentance 2 Cor. 9.10 Now he that ministreth seed to the sower c increase the fruits of your righteousness Phil. 1.11 Being filled with the fruits of righteousness Col. 1.6 Matth. 21.34.41.44 John 3.8 which are by Jesus Christ c. Jam. 3.17 The wisdome from above is full of good fruits Every branch in me that beareth fruit he purgeth that it may bring forth more fruit John 15.2 He that abideth in me and I in him bringeth forth much fruit I have chosen you that ye should bring forth fruit ver 16. Being fruitfull in every good work Col. 1.10 As touching the nature and cordition of these fruits Phil. 1.27 Eph. 5.3 4. 1 Cor. 12 ult 1. They must be fruits of a right kind good and piritual fruits of the same nature with the good seâ—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 freedomâ— 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
husband spends her thoughts upon him by this time thinks she he is come to such a place to night he lodgeth in such an house The thoughts of saints run upon this mercy of Christ Heb. 11. Psal 39. 1 Pet. 1. The reason why they are call'd strangers here is because they dwell so much in their thoughts of another condition Every saint is made to looke upwards Beneficiall and great things are much thought on The covetous man thinks of his treasure the labourer of his hire the prisoner of his enlargement the heir of his possession And great things are greatly observed and serious matters seriously regarded Trivial toyes and enjoyments cannot hinder a saint from the thoughts of this great mercy yea all other things are but so many steps to raise his meditation to it Wicked men are bow'd downward in their contemplation as in their condition Saints are low in the latter high in the former They are as unlike as a piece of dirt and a ball Cast dirt upon the earth it lies still cast a ball on it and it rebounds upward 2. Belief of this mercy The looking for this mercy imports a groundednesse of expectation A saint looks for nothing without the foundation of a promise Faith certainly layes hold on that certaine word Heb. 6.11.19 and hence hope hath such a certainty as never makes us ashamed There 's a full assurance of hope call'd therefore the sure and stedfast anchor of the soule This expectation is not overcome by humane sense and reason Heb. 11.1 but climbs above them Faith gives a reality to things not seen This looking is for that which is clean contrary to sense It s an hope above hope they who have it see the mercy of Christs coming even through a cloud of sin and misery and look at things within the vaile Heb. 6.19 3. Ardent desires after this mercy This looking for it implies the welcomness and acceptableness of it and it s a looking for mercy Saints are both said to be lookers for and lovers of it 2 Tim. 4.8 they are sick of love to it The Bride saith Come Rev. 22.21 Come Lord Jesus Come quickly shuts up the scripture and summes up the churches wishes Rev. ult There 's a griefe for his absence and a groaning desire after his presence Rom. 8.23 We sigh in our selves waiting c. as no worldly difficulty can disappoint so no worldly enjoyment can bribe the souls desires A Saint with Abraham stands at his tent doore or with Sisera's mother 2 Pe◠3 12 looks out of the window and saith why is his chariot so long a coming It hasteth Wee cannot thus look for Christ unlesse we love him 2 Thes 3.5 the devils and the wicked have a fearfull the faithful a longing looking for Christ 4. It imports patience of expectation The faithfull will stay Gods leisure for his dole of mercy as beggars at a doore that continue there till there be leisure to serve them They make not hast Isa 28.16 Though they dwell in an unkind world and among them that hate peace Though they are wounded with crosses yet they say with Augustine Lord here burn wound cut the mercie of Christ makes amends for all Though they are environed with a body of death and had infinitely rather if God pleased change a necessity of sinning for a necessity of obeying yet they contentedly think Gods time is the best for removing though the worst of evils Their patience concocts their miseries and their empty stomaks keep them from being sick though in a wide and stormy sea Rom. 8.21 Through faith and patience they inherit the promises Heb. 6.12 This looking for the Spirit of Christ is 2 Thes 3.5 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patience it selfe Mercy must not be bestowed nay 't will bee no mercy if patience be not tryed Certainty countervails all delayes 5. This looking conteins in it a joyful expectation of that great good for which we look Though the deferring makes the heart sad and sick yet the expecting thereof makes the heart glad and cheerful Wee rejoyce under the hope of the glory of God Rom. 5.2 In whom believing we rejoyce with joy unspeakable and full of glory 1 Pet 1.8 If Abraham looking for the day of Christs humility two thousand yeares before rejoyced must not believers needs rejoyce in looking for the day of his and their own glory approaching so neer it being now as it were the last minute of the last houre before the day of our marriage redemption coronation 6. It notes prudent vigilancy what wee look for wee watch for when we look either for friend or foe we keep our selves waking Hence Luke Luk. 12.36 37. makes this looking and watching all one They who look for an Enemy will watch to prevent his coming as Christ speaks of the theif They who look for a friend will watch to welcome and entertain him All who look for mercy labour to be found in peace they look up as watchmen upon their Tower they keep their loyns girt and they are in the posture of servants expecting their Lord they are afraid of surfets and sleeping by worldly pleasures They who reach after this mercy must let worldly trifles fall out of their hand 2 Pet. 3.11 The better the mercy to be enjoyed is the fitter we should be to receive A prepared mercy sutes not with an unprepared heart Every day to a saint should be as his last And of every one he should say art thou the last or look I for another Am I now in a meet posture to receive the mercy of Christ To shut up this it is not strange that Jude enjoins these Saints to look for this mercy of Christ considering the sutablenes of this exhortation to the persons exhorted who 1. are Saints such as have the spirit which saith Come whose motions are upward who are begotten again to this lively hope who as they are men look upward with their faces so as they are Saints and new men look upward with their spirits and wait for Christ from heaven 1 Thes 1.10 and love his appearance 2. Tim. 4.8 Such as are like the young ones of the fouls of heaven who though they may be hatch't under a hens wing yet being growne they presently flye abroad The Saints are born and for a time live in the world yet they soon shew that they are not of this world who 2. also were so opposed and tempted by seducers that looking for the Crowne of life was little enough to make them constant to the death 2. Considering for whom they were to look their Master their Husband Head their Saviour the Lord Jesus Christ 3. Considering for what they looked mercy to bee bestowed at a time when they should want it most even at Christs coming when nothing else will help Lastly considering the great beneficialnesse of this mercy it was such a mercy whereby they should be possessed of eternal life