Chapter IV
Plow ice may be said to be kept blameless until the day of Christ.
Thus much touching the difficulty in the phrase ; there is another remain
ing in the thing itself, which is concerning the blamelessness, or being void
of offence ; how both in this and other places, as 1 Cor. i. 8, 1 Thes.
v. 23, the promise included in these prayers, to present us blameless in
that day, is to be understood. For men shall be presented such as they were in this life ; and in this life in many things, as James says, we offend
all ; and many of the saints after conversion run into scandals and offences
to others, and their own consciences. How then are such prayers and pro mises fulfilled ?
To this an antinomian would be ready to give an easy answer with
respect to their principles : that all this is accomplished in justification ; because Christ shall present us then to himself and his Father, clothed with his righteousness, we shall be spotless and without wrinkle. But the
blamelessness of the saints here, and in other the like places at that day,
is not that of justification, but sanctification. 1. For here he speaks of sin
cerity, being filled with the fruits of righteousness. 2. And elsewhere, 1 Thes. v. 23, The God of peace sanctify you wholly, that your whole
154 OF GOSPEL HOLINESS [BOOK I.
soul and body be preserved blameless at the coming of Christ. It is spoken of sanctification, you see ; and as so taken, I find it sometimes uttered (1.) as an absolute promise which God undertakes to perform, as well as that
the saints shall persevere ; 2. sometimes as a prayer for, and exhortation
to, us to be found as such, so here. And the several consideration of either
will answerably afford a double distinction of blamelessness, even of sanc
tification intended in this and the like places.
1. We find absolute promises annexed to the prayers he makes for
their being kept blameless to that day, that God will perform it : 1 Cor.
i. 8, Who shall also confirm you, to the end, that ye may be blameless in the day of our Lord Jesus Christ. And that it is an absolute promise the 9th verse shews : God is faithful, by whom ye were called into the fellow
ship of his Son Jesus Christ our Lord. And in more absolute terms yet, 1 Thes. v., you have heard how he prays, even as here in ver. 23 ; and
yet, verse 24, it follows, Faithful is he that calleth you, who also will do it. He first engageth God s faithfulness, and then doubles the assurance, he
rea also do it, as sure as he hath called you. Yea, and it is such a promise as shall be performed unto all saints called, small and
will do it, }
great ; for the promise is founded upon a consideration, that in common holds true of all the saints, faithful is he that calleth you ; and all saints
are saints by calling, in the same 1 Cor. i. 2. Of necessity, therefore, such a blamelessness, of that latitude and size, must be understood in these
places, as is a common privilege to all saints that ever were, or shall be, and common even to those that have run into offences, as many of those he wrote to also did. And to interpret this only of that perfect sanctifi
cation, wrought just at the parting of soul and body, is too dilute ; because Paul prays and exhorts, and accordingly promiseth from God, that during the whole course and time of their lives they be so kept, even blameless. There is therefore, brethren, a blamelessness and sincerity in the saints, some especially, in respect of all that vacuity of all sorts of offences, such as in the sense the word was interpreted. But in respect to those prin
ciples and laws which the state of grace is bounded with, and men pre served in that state, notwithstanding such particular offences, there are certain principles which are essential to the being and keeping of us in the
state of grace, as that a man should live in no known sin, but live in the constant practice of known duties, seeking the glory of God in all. The
apostle John hath everlastingly stated such principles as the bounds, the
* Let no man deceive you ; he that doth righteousness is righteous, even as he is righteous. He speaks not of particular acts ; wicked men may do some things righteous, and
limits between both estates : I John iii. 7,
godly men do things that are evil. But his cro/g/i/, is a man s course, work, business, to go on in an ill track, as the devil from the beginning. Another
like principle^ Paul inculcates, Rom. xiv. 7, 8 : None of us lives to him
self, but to the Lord ; that is, maketh God s glory the end of his course and ways. This is a fundamental maxim of our livery, they are none of us that do not ; we own them not, nor will Christ own them. To be kept then to the practice of these and such like, is radically and essentially necessary to the being kept in the state of grace. Again, if a^man falls into particular acts of sin through temptation, wherein a Christian offendeth his own conscience or others, an essential law to the being kept in the
state of grace is to return and convert, humbling themselves, renewing their
* I have prayed, says Christ, thy faith fail not. He wept bitterly, repentance was renewed,
repentance, as Peter did whose faith was recovered.
CHAP. IV.] IN THE HEART AND LIFE. 155
and he loved Christ more than ever : Lord, says he, thou knowest I love
thee. Now then, as in respect to such principles as these there is a blame-
lessness, a being void of offence according to the rules of the gospel, whenas
in respect of acts there is not a blamelessness in conversation, this is
such a blamelessness as that perfection of heart is said to be in David,* 1 Chron. xxviii. 9, and in Asa all his days, 2 Chron. xv. 17, though with
a nevertheless (as there) of many foul acts, the particulars of which you may read in chap. xvi. It was a comparative perfection, taking their whole
course and summing up the account of all their days, as it is there said ;
yea, and further, when in respect of such acts committed a man is to be
blamed, Gal. ii. 11, yet if a man renews faith and repentance, he is,
according to the rules and verdict of the gospel (which is that royal law of
liberty), rendered pure and void of offence. Again, this Paul upon these
principles pronounceth of the Corinthians in a matter wherein they had been highly guilty (as in the business about the incestuous person, 1 Cor.
v.) ; yet in 2 Cor. vii., after he had related how they had sorrowed (for their sin)
* to God, and after a godly manner (witness all those gracious
dispositions he rehearseth, ver. 11), in the conclusion he gives forth this
: In all things you have
gracious sentence of the gospel thereupon
approved yourselves clear in this matter, ayvovg (as high a word as any
other, equivalent to that without spot or wrinkle ), clear, not in respect only to other things in their lives wherein they had done worthily ; but even in
this very matter wherein they had afore been so foully faulty. The sin
they had committed could not be undone, but yet they had done all ( in
all things we have shewn, &c.), all, namely, which the law of liberty, the
gospel, requires in such a case (the particulars of which he had reckoned
up), upon which it declares a man pure. Neither speaks he of purity through justification, that is, only by faith, not repentance ; but according to the rules and maxims which about sanctification the gospel holds forth, and according to which the day of judgment shall proceed.
So then we see one sense in which those speeches of the apostle (take them as absolute promises) are to be understood ; and this kind of blame
lessness must needs be supposed at least to be intended in these prayers of
Paul, especially in that parallel prayer of his (1 Thes. v. 23), where the
promise of keeping all the saints in this respect blameless is also annexed ; and this to be sure his prayers attained for them that were true saints
among them.
But yet, my brethren, this is the lowest, and if I may call it so, the
worser sort of blamelessness ; though indeed thus to be kept all a man s
days in the midst of many offences, still within the circle and limits of the
state of grace, is an infinite privilege and high specimen and argument of God s free grace, according to that of Hosea xiv. 4,
* I will heal their back-
slidings, I will love them freely. In the state of nature, God gives examples in various proportions, and degrees, and sizes, how far in common righteous ness men unregenerate may proceed, and yet remain unregenerate, and be
still in that estate. Some attain to the height of morality, as Socrates ; others of legality, as concerning the law blameless, as Paul, Philip, iii. 6 ; others attain to a degree of a work evangelical, yet not saving
: 2 Peter
* While they promise them liberty, they themselves are the
ii. 19, 20,
: for of whom a man is overcome, of the same is he
servants of corruption
brought in bondage. For if after they have escaped the pollutions of the
world, through the knowledge of the Lord and Saviour Jesus Christ, they * Qu. Solomon ? ED.
156 OF GOSPEL HOLINESS [BOOK I.
are again entangled therein, and overcome, the latter end is worse with them than the beginning. They do escape the pollutions of the world through the knowledge of Christ, who yet remain in their nature ; swines washed outwardly yet not renewed, but returning to their former vomit. And God in his actings towards those in a state of grace, to shew the glory of his free grace in the variety of dispensations, doth preserve in and amidst several sizes and degrees of unblameworthiness those whom he saves. Some run out farther, others in lesser measures as to particular acts of sin, and yet still so as they remain within the line of communication of those
principles mentioned. And as it is a matter of difficulty to define how far a man unregenerate may go in external acts of virtue, and yet still continue within the sphere and dominion of that unregenerate estate, so it is as hard to say how far saints may fall, or how often, into offence and blameworthiness, and yet this radical fundamental blamelessness as to the
principles of the state of grace, both for his whole course and reducements by repentance, be preserved. Some are more scarcely saved, though certainly saved ; some are suffered to put the sure mercies of David to it. Thus the sureness of God s mercies were exemplified in David and Solomon, for they tried, especially Solomon, how far they would hold. I sinned, saith
^ Solomon, to the utmost of the tether, as far as the lines of the principles of grace would reach, as far as would be consistent with them. Himself expresseth it thus in the sad story of all his vanities, in Eccles. chap, i.^and
ii. He inserts this, Eccles. ii. 3, that he yet acquainted his heart with wisdom ; and his reducements by repentance are known to you, for the title of his book is a testimony of it, and yet he was so scarcely saved, that it is a controversy in the church to this day whether he were saved yea or no. And although this may be an encouragement to some souls who have had great diversions from God in their lives since their
calling, that the prerogative sovereignty and the faithfulness of that grace they are under the dominion of hath reduced them, and hath in all their goings astray kept them within the fore-mentioned principles of this state, and hath reduced them from their wanderings ; yet whoever he be that, having the work of God upon his soul, will think with himself, I will be sure to sin but so as to keep within that compass, let that soul know that he into whose heart this thought enters, or takes any hold in, is at the next
step to outsin those principles, and to sink into eternal perdition. For, poor soul, though the free grace that is in God may say it, I will suffer such an one to sin, and yet keep him blameless according to the covenant of grace, yet it is desperate daring for thee to say this, or to presume upon it ; and it is indeed utterly against the ingenuity* of grace, and argues nothing but selfishness in thy soul. Thus much of the first sort of blame lessness which the absolute promise is made to.
2. There is certainly, in the second place, another sort intended; for the
apostle prays not barely that they may be kept blameless, according to the
principles of the state of grace ; but this being a prayer indefinitely uttered, therefore that sort of blamelessness which is possible to be attained by saints must be intended here; and my reasons are, 1. Because in prayer we are allowed to seek for ourselves and others the utmost good which by any kind of promise we judge they may possibly attain to. And 2. It is evident he stints not himself here barely to pray for perseverance, but for their abound ing more and more, so ver. 9, and that they might be filled down, laden with the fruits of righteousness ; and he aimed therefore at the highest * That is, ingenuousness. ED.
CHAP. IV.] IN THE HEART AND LIFE. 157
blamelessness in his prayer for these. I will not dispute now whether the
desires of our prayer may not be extended beyond what we know God in
his decrees will grant, when yet his revealed will propounds it as what should and ought to be in us, and as what we should aim at and endeavour
* Thy will be done on earth, as it is in heaven ; and also, 2 Cor. xiii. 7, I pray God ye do no evil ; all which
to attain. Thus, in Mat. vi. 10,
will one day be accomplished on this earth when Christ comes to judgment. But take this blamelessness de facto, attained at the highest pin (without breaking the strings of mortality) it hath in any been wound up unto, and
as we descended to the lowest degrees in the other interpretation, so let us ascend up to the highest possible in this other. And such a blamelessness
(we may well understand) he intended for these Philippians ; and what was the aim of his prayers should be the aim, yea, hope, of our endeavours ; and to understand what blamelessness this is, let us take his own example, 1 Cor. iv. 4, I know nothing by myself (not any fact against light, and he speaks it as in relation to a censure of him by the Corinthians), and
though I am not justified (which belongs to another court) by this kind of blamelessness (for I do not say I am without sin), yet this blamelessness I have (says he) that I never sinned against light from the first of my con
version, I know nothing by myself. If he had so sinned he must have known it, and his conscience have checked him in the writing this. So then, from hence I gather that besides the former there is a blame
lessness possible to be attained as a more special privilege, and to be aimed
at by Christians, even to be void of offence against light of conscience all the residue of a man s days. I say it is a special privilege for him who
attains to it. The chief of the apostles, that forsook Christ, did not attain
it, yet Paul did; therefore propounds himself as an example: Follow me, as
I follow Christ. And it would seem that Paul was kept to the very end of
his days, to his offering up. For, 2 Tim. iv. 18, he expresseth his confi dence in him that had hitherto kept him,
* that he would deliver him from
every evil work, and would preserve him unto his heavenly kingdom. His
meaning is not simply that God would save his soul, and accordingly keep him from such ways of sinning as could not stand with the principles of
grace ; but further, so to keep him in his heavenly kingdom as he might be kept from every evil work, such as was contrary to the principles which he professed before others, or which his own conscience had the impression
of. And that place is not so fairly or honourably enough to Paul s spirit, nor rightly as to his scope, interpreted of deliverance from persecution, and the evil workings of evil men against him. For this interpretation is
grounded on that false pretence that the occasion of that speech was the narrative of his being delivered out of the mouth of the lion Nero, in the words before, and so as that confidence of his should intend only like deliverances from the bloody hands of persecutors. No ; for he was not
delivered, but died by the sword of the same Nero, whose power he had now escaped. But Paul s confidence had a further deliverance in his eye, which that very deliverence was a pledge of. His case stood thus : I Paul (I speak in his person to utter his sense) have been often before the bars of kings and great ones for my life in the profession of Christianity, (you read how before Felix, Agrippa, and the high priest in the Acts), in all such pressures I never did anything at any time (I thank God) unworthy of my profession. You read how, instead of pleading for his life, he still endeavours at the bar to turn them Christians he spake to. God still pre served him from every evil work ; upon all such sore trials he came not off
158 OF GOSPEL HOLINESS [BOOK I-
halting. Now in my old age (for so it was when he wrote this, now he was ready to be offered, and the time of his departure was at hand, and
this story was then newly acted) I was called before Nero, and I was more
put to it than ever. Ver. 16, At my first answer no man stood with me, but all men forsook me : I pray God that it may not be laid to their
charge. Yet, as at all other times you have heard or read of, I have
undergone great trials, this time of temptation is as great as I ever under
went, and yet, notwithstanding, the Lord stood with me and strengthened me. The chief of his intention, you see, was not upon outward deliver
ance, but how not to sin, how to carry it so as to credit religion, to come
off so as to make a good confession for the advantage of the gospel, as elsewhere he had done ; and that this is his meaning the next words shew : that by me the preaching might be fully known, and that all the Gentiles
might hear. Paul having thus as a lion kept his integrity in this great certamen in his old age, and having made this his glory, besides his being delivered out of the mouth of the lion, what was his reward ? God came
in upon his spirit with fresh assurance, not only that he would preserve him unto his heavenly kingdom, so as not to fall away, but that he would from thenceforth deliver him from every evil work. Oh, that gladded Paul s heart ! I shewed you formerly how Paul made this his glory, but we could not tell certainly whether he might not blemish his glory after ; but this scripture shews that, as he had made it his ambition not to sin
against his light, to be void of offence all along, so he had now the security of it as a special privilege. An holy man that affected the same exemption came once to me, and professed he had read all the Scriptures over, and could not find one promise to keep a believer from a gross sin as long as he lived. I thought of this, I know no other. I observe that, upon eminent
trials, such as that was of Paul s, God useth to seal up something to a man s soul of special grace to him. In the 28th of this 1st chapter of the
Philippians, when Christians are called to bear witness for Christ, Be you in nothing, says he, terrified by your adversaries, which is to them an evident token of perdition ; but to you of salvation, and that of God. God at such times, and upon such occasions, used to give (ordinarily to
martyrs and confessors of him) an evidence and token of their salvation ; as unto the persecutors, a consternation of spirit, which is to them an evident token of perdition. Now therefore upon this occasion he gave unto Paul a double assurance at last, who had served him in so many trials : 1. He gave him an assurance of preserving him to his heavenly kingdom, which
is common to other Christians. 2. He gives him an assurance, which was more special, of delivering him from every evil work, which he had so much
desired. God said to him, As hitherto thou hast not, so thou shalt from henceforth never commit any evil work against thy light and principles.
I have been the larger in this, to set before you the examples, the possi
bility of attaining this kind of blamelessness, for which he therefore prays for these Philippians. I would provoke your spirits hereby to affect it, and endeavour it. It would seem attainable also by other instances, as that of Elizabeth and Zacharias, the parents of the Baptist. Luke i. 6, it is said
* both righteous before God, walking in the commandments and ordinances of the Lord blameless. You profess to live in obedience to commandments. I beseech you, do the same with respect to ordinances, and all ordinances ; for they are all of a like necessity, and the second commandment commands you this duty. From this doctrine, though the
they were
papists would fondly gather their perfection and possibility of keeping all
CHAP. IV.] IN THE HEART AND LIFE. 159
the commandments without sin (however John and James contradict it,
* in many things we offend all ), yet we may well allow them (their errors having usuallv a shadow of some truth, which they miss, speaking either over or under) a possibility to be blameless in respect of sinning
saying,
against light, and so to have a conscience void of offence before God and man. And the reason for it is this, because if an holy man be, and is often
kept from such sins a week, a month, a year, then it is also possible with
this state of frailty to be kept all his lifetime ; but for the papists perfection, a man is not kept an hour, a moment, sin cleaving to all we do. The
apostle Peter, though he had not so lived from the time of his conversion,
yet from experience now perhaps he had learned the way how thus to be
kept, and accordingly directs those primitive churches he wrote to, 2 Peter
* If
i. 10, where, exhorting them to all diligence, &c., he adds this motive,
ye do these things, ye shall never fall. What ! fall away ? There is no danger to men, partakers of the divine nature, so to do ; but as the word imports never, //-Tjcrors, not at anytime. And that doxology of Jude seems more clearly and fully to hold forth such a meaning as I have put upon this petition of Paul for these Philippians, and so withal to argue the possibility of obtaining
it, which he would have those primitive Christians to have in their eye to
obtain at God s hand. Jude ver. 24, Now unto him that is able to keep you from falling, and to present you faultless before the presence of his
glory with exceeding great joy, &c. I observe how the apostle had afore made mention of very great errors and miscarriages in doctrine and life, which some professors in those times had run into, and he had also spoken of the day of judgment ; and to be kept faultless hath relation to those gross sins in judgment and practice, which would be of infinite moment to them
at that day, for it would cause mighty exultation and a triumphant joy. And as Paul prays here, so he there sets out God to them as able to keep them, to the end they should have recourse to him, and so to do with
encouragement ; that as he was able, so that he might do it for them. For
to that end is God set forth to them as able to do this for them, and so he concludes his epistle.
Obs. The only observation or meditation I shall now make is, that the
solemnity of the great day ought to be continually in our eyes, as that which should move us to be sincere and blameless. For therefore it is that the apostle chooseth to use the phrase, until, or in the day of Christ (for either serves a bottom for this meditation), rather than until the day of
death. We should so walk and live and die as if we were immediately to
go to judgment at the very hour of our deaths. And though both the one and the other import the same thing in the event, yet the consideration of
this latter strikes a greater awe, and that is the true reason, which is a
remaining part of the former objection, why Christ in his cautions to watch and be sober, under which he expresseth the highest care to be holy, and
to be continually ready, still mentions this day. Mat. xxiv. 42, Watch
ye therefore, for ye know not what hour your Lord doth come. Mark xiii.
85, 36, Watch ye therefore : for ye know not when the master of the house
cometh, at even, or at midnight, or at the cock-crowing, or in the morning ;
lest, coming suddenly, he find you sleeping. And ver. 37, What I say to you, I say to all in all ages. And he speaks of the day of judgment, and presseth this readiness and preparedness upon the uncertainty of the
coming and approach thereof, both to them in that age who knew it not, and to us, and those after that did and do know, it could not be in their or our times ; yet because judgment finds us as death leaves us, and as our
160 OF GOSPEL HOLINESS [BOOK I.
behaviour in this world hath been, therefore it is that Christ gives forth the caution to all ages of watching for the day of judgment, thereby to make the greater impression. It always moves men, both as it contains a pro mise sealed with Christ s last prayer and blood, and as withal it carries the
greatest warning for our care and study how to behave ourselves in this world. Thus Christ at last, when himself was to go to God out of this
world, as having seen and passed through the temptations of it, as a signal instance of his love for us, prays that we should be kept whilst in this world. Thus in his last prayer, wherein you may see wherein his solici tude ran out .most: John xvii. 12,
* While I was with them in the world, 1 kept them in thy name ; those that thou gavest me, I have kept, and none of them is lost but the son of perdition, that the scripture might be fulfilled. And ver. 15, I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil. The time of their being in the world had all the danger in it, and he had a special memento and occasion at that time to put up his prayer ; for Peter was to deny him, the
disciples to leave him. I have been glad that Paul in saying, that neither death nor life shall separate us from Christ, did put in life, for I profess I
fear life and the temptations of it, and how to go through this world
comelily, more than death. Now then, as the time and concernment of
danger is in this life, so the consideration of a judgment to come should have a great influence to keep us blameless in this world, and free from the evil
of it; therefore here he mentions that day, as also Christ doth, Lukexxi. 36,
Watch ye therefore, and pray always, that ye may be accounted worthy to
escape all these things that shall come to pass, and to stand before the Son of man. To stand, namely, in judgment (as Ps. i., the phrase is), and thus Paul likewise aweth Timothy, and us in him, 1 Tim. vi. 14,
* That thou
keep this commandment without spot, unrebukable, until the appearing of
our Lord Jesus Christ. The force of this motive lies thus : as Christ
appeared before Pilate (for that was God s day of judging Christ standing in our stead), so thou, says Paul, must appear before Christ ; therefore I
charge thee keep this commandment ; and therefore the apostles turned the eyes of all the primitive Christians upon that day, or the coming of
Christ. It was a great part of the religion of the primitive Christians to wait for the coming of Jesus Christ, and they are described to us to have been such as those that walked in view of it, as those that had that day in
their e}^e, and should then be judged ; and in this they are set forth as a
pattern to us : 1 Cor. i. 7, So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ. He makes this an evidence of their
* Which he shall give me at that
: 2 Tim. iv. 8,
excelling in all other gifts
: and not to me only, but unto them also that love his appearance. This latter, you see, is a paraphrase, a description of the saints in those
day
times, and all ages ; and as he describes them by it, so he sets it before them as his own principle, which did keep him steady in his walking
: 2 Cor. v. 9, 10,
* Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgmentseat of Christ ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. There is a
necessity of it, we must so appear, none can avoid it ; and we shall not be
present only as in a crowd, so as to hope to shrink aside and hide ourselves
unseen, but we must be singled out, be presented (as Col. i. 28), and stand
forth apart as at a bar. Men that are personally called to appear ought
<7w//<ar/, personally to answer, Born. iv. 10, ifMepm&tv, in conspicuo,
CHAP. IV.] TN THE HEART AND LIFE. 161
to be seen of all, 2 Cor. v. 10, to the end they may be made trans
parent, and be seen through and through, what they are or have been in
their lives, Oaj/ggwtfSjva/; and this is then to be made apparent to men, as now unto God, We are now manifest to God, and we trust also in your consciences. * However, this place implies, that at that day we shall be made manifest one to another, even as now we are unto God.
It is a great scripture, and full of majesty, in 1 Thes. iii. 12 ; he
prayeth they may abound in love more and more (as here), to the end
their hearts might be established unblameable in holiness before God, even
the Father, at the coming of the Lord Jesus Christ with all his saints. He presenteth before them the solemnity of that day, by all such ways as
might strike their hearts. 1. He tells them they must appear before God, the judge of all, as Heb. xii. he is set forth. 2. Before Jesus Christ, who, Heb. iv., is said to have a sword in his hand to rip up every man s heart and conscience, to divide between the marrow and the bones, and the
intentions of the heart ; and that description of him referreth to judgment, as the close of that discourse shews : H^g ov 6 Xoyog, to whom we must give an account, as speaking of judgment, though it is otherwise translated.
3. He tells them that the saints will be all present there, and the general assembly of angels and first-born ; and these as witnesses, yea, judges, when all of a man shall be ripped up. And to this place add that of Jude
14, 15, Lo, he comes with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their
ungodly deeds which they have ungodly committed, and of all their hard
speeches which ungodly sinners have spoken against him. Now therefore, when Paul considered what a judicatory, a presence there will be, and how
that all secrets shall be ripped open and laid together, he falls a-praying that their hearts might be established in holiness ; for, as I will shew you, God will make out every man s state by his works, and the casting of men s
conditions shall, according to an evangelical rule, depend thereon. Now observe it, that this prayer is plainly and directly for this, that then at that
day their hearts might be established in holiness. Now it would seem
strange, that for men who are to be in heaven a long time before that day, there should be supposed a need to pray that their hearts should be then
thoroughly established in holiness, which they should have here in this life, to the end they might then be without wavering or fear established. Yet
to me the reason is clear, for they are not then to be judged, nor is their
condition to be sentenced by that holiness they have had in heaven, but
barely by that which men have had here on earth, whilst in the body, as you heard. All is put upon this, whether such holiness accompanied here
their faith, as puts a manifest difference between them and hypocrites, and
by that evidence it must and shall be made forth to others. Thus Jude, because he had said Christ comes with ten thousand of his saints, prays, ver. 24,
* Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, &c. r And thus I understand Peter, 2 Peter iii. 14, Wherefore, beloved, seeing that
ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless. In peace, that is, in their spirits; and there
fore John still makes a great matter of it, to have boldness at that day
: 1 John ii. 28, And now, little children, abide in him; that, when he shall
appear, we may have confidence, and not be ashamed before him at his * Non modo sisti presenter, sed illic in nos inquiri, ut palam fiat qui fuerinms.
JBeza.
VOL. VII. L
162 OF GOSPEL HOLINESS [BOOK I.
* Herein is our love made perfect, that we may have boldness in the day of judgment
coming. And again, chap. iv. 17,
: because as he is, so are we
in this world. And there will be a confidence and a quietness in the soul when heaven and earth shall shake.
CHAPTEE V.
What it is to befitted with the fruits of righteousness in our course of obedience.
I would turn Paul s prayer, Philip, i. 11, here for these Philippians, into
exhortations unto you. His prayer is for, and the bent of my exhortation
is unto, holiness, in all the eminent parts and principles of it : in heart,
ver. 9, 10; in life, in this llth verse, where I am now arrived, which
holds forth the positive part of an holy conversation, being filled, &c., as
being blameless did the negative. There are three things to be spoken
unto, for the opening of these words :
1. What it is to be filled with the fruits of righteousness. 2. The kind of these fruits, such as are by Jesus Christ to the glory and
praise of God. He prays for such, because he knew no other would be
accepted.
3. The third is, of what concernment it is, at or against that day of
Christ, that saints be filled with such fruits. For those words, in that
day, coming in between the former word blameless and this ver. 11, do
indifferently refer to both ; and so to the words of ver. 11 in this sense,
that look what fruits any man hath brought forth, he shall appear laden
with at that day, as a tree in autumn with all its fruits.
1. To explain what is meant by fruits of righteousness, three particulars might be handled: (1.) the metaphor there used, fruits; (2.) the gene-
rical nature, substance, or matter of them, fruits of righteousness ; (3.) what it is to be
* filled with them, which is the main thing that his peti tion is directed to.
(1.) For that similitude of fruits, I will forbear to gather it from all the
branches of that metaphor, though it might afford good store to be laid
up. It is a metaphor the Holy Ghost doth frequently delight to set forth
abounding in holiness by ; yet in such a variety of allusion, it is difficult
to define what more specially he aimed at. Instead of a large prosecution or drawing out the allegory in any one, I shall content myself to present rather the severals, which this allusion may have respect unto. There are
three sorts of fruit which the Holy Ghost is pleased to compare the good works of holy men unto: [1.] the fruits of trees; [2.] the fruits of the
earth ; [3.] the fruit of the body and womb, children. I shall give you
express scriptures for each.
[1.] As for the fruits of trees, you find man thus growing up and down
the Scriptures ; as whilst David, Ps. i. 3, compares him to a tree planted by the rivers of water, that brings forth his fruits in due season ; planted in the house of God, that brings forth fruit in old age, Ps. xcii. 12, 13. And Christ compares himself and his members to a vine when he says, Every branch in me that beareth fruit, John xv. 2.
[2.] As to fruits that grow promiscuously out of the earth, holy speeches and thanksgivings are called the fruit of the lips, Heb. xiii. 15, in allusion
to the first-fruits of the earth, all sorts of which were consecrated to God,
as well as the first-fruits of trees. And the apostle, Heb. vi. 7, compares
CHAP. V.J IN THE HEAKT AND LIFE. 163
(as Christ afore him in the parable of the sower) a good heart fruitful of goodness unto that earth, which brings forth herbs meet for the dresser ; or as Christ says, Luke viii. 15, that brings forth fruit with patience.
[3.J As to the fruits of the womb, of the body, or children, fruitfulness in gospel obedience by Christ is under that metaphor presented
: Rom.
vii. 4, Wherefore, my brethren, ye also are become dead to the law by the body of Christ ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. He compares Christ to a second husband we are anew married unto, as the law to a former husband to whom we are dead, to the end that being married to him, we should bring forth all sorts of acts of new obedience, as children begotten in us by his body ; which fruits of Christ s body, and of our hearts the wombs of them, he calls fruit to God, as to whom they are born, the grandfather of them all, even as children are called the fruit of the body and of the womb. Now, whether unto all these, or unto which more particularly this metaphor is directed, is hard to determine ; there is none of them but may put in for it, else I would not have so distinctly mentioned them. Of the allusion to that of children, that place last
quoted seems parallel ; for as there we are said to bring forth fruit to God by Christ, so here it is expressed, which are by Jesus Christ to the glory and praise of God. And so at the latter day, as Christ shall say of all his members, Lo, here am I, and the children that thou hast given me, so
a^Christian, being encompassed about with all his good works that follow him, shall have it said by Christ, Lo, here is such a one, and the children have been brought forth by him, and begotten by me ; and blessed is the man that then hath his quiver full of them, he shall not be ashamed in the gate, Ps. cxxvii. 5. But then this makes it not so clear; for children (when many) in the Scripture (when spoken of together in a cluster) are not called fruits, but fruit; but the word here in Philip, i. 11 is in the
plural, fruits; and the term fruit, as given to children, being itself a metaphor in derivation from the fruits of the earth, it must be one metaphor borrowed from another metaphor to call good works fruits of
righteousness, in allusion unto children being called fruits. And if we should carry the allusion to the earth, where it is true there are plenty and variety of fruits, yet that metaphor here, Philip, i. 11, taking in Christ as the root from whom they spring which are by Jesus Christ that similitude of the heart to the earth, will not so pertinently afford a room or meet ground for it. But these words of Christ, John xv., I am that
vine, and every branch in me that brings forth good fruit, are genuine, and proper, and agreeable to that expression here, Philip, i. 11, fruits of
righteousness, which are by Jesus Christ. This suits also with the
apostolical exhortations in their epistles, Be fruitful in every good work, &c. I will not here (for it would be fruit out of season) enlarge upon the similitude of Christ the root, the heart of man the tree, every faculty the
branch, the Holy Ghost the sap, opportunity of doing good the seasons, God the husbandman, union with Christ the engrafture, and many the like. But having thus fixed the metaphor to its right foundation, I come to that which is proper to my text and scope, to explain what it is to be filled with these fruits of righteousness.
Therefore, secondly, to shew what it is to be filled with these fruits, I
will suppose that by fruits of righteousness are meant all sorts of holy actions both towards God and man, springing from a heart made righteous, and conformable to, and brought forth according to the righteous law of
164 OF GOSPEL HOLINESS [BOOK I.
God ; no other are fruits of righteousness. But now the inquiry is, what
it is to be filled with them ? It is an Hebrew phrase, to express abound
ing in them ; as full of children, Ps. xvii. 14 ; a land full of silver, Isa.
ii. 7. I shall, in explaining it, keep to the allusion, to a tree full of fruits, as that which will guide me.
(1.) A tree is said to be filled with fruit when all its branches are downladen with them, so as there is not a twig empty or thin-set therewith. Now, as the heart of man is the bulk and body of this tree, so every power of the soul, member of the body, is a branch, and is so to be understood
in this allusion. When the Holy Ghost would set forth the abounding wickedness in ungodly men s hearts and lives, he reads an anatomy lecture on every part and member, and shews how every member (which are the branches of these trees) is full of that wickedness that it is proper to grow upon
* their mouth is full of cursing and deceit (it is the expression Ps.
x. 7), full of that foam and filth to flowing over. There is a superfluity of
naughtiness continually issues thence. And so in James iii. 8, Their
tongue is an unruly member, full of deadly poison. Thus also in 2 Pet.
ii. 14, eyes full of adultery ; and Isa. i. 15, hands full of blood, that
is, of all sorts of oppression. In a word, the heart is said to be full of
all readiness to evil, Acts xiii. 10; the whole man to be filled with all
unrighteousness, fornication, wickedness, covetousness, maliciousness ;
full of envy, murder, debate, deceit, malignity, Rom. i. 29. So, on the
contrary, a good man should have all members and faculties filled with all
righteousness proper to them ; the mind, the understanding, and medita
tive part filled with all knowledge, Rom. xv. 14 ; with a full stock and
treasury of gracious thoughts and instructions, which might enable him to do spiritual good to others upon occasion ; so it follows, Rom. xv. 14, Able
also to admonish one another. In the first psalm, the psalmist compares a godly man to a tree ; among other fruit, he instanceth in the continual
: He meditates on the law of God day and night ; he is a man whose
buddings of thoughts
* mind deviseth good, Prov. xiv. 22. He contrives with himself how most acceptably to serve and please God ; for such as the man
is, such are his devices, Isa. xxxii. 8. And thus the memory is stored with
the word, promises, commands, directions, laid up to guide and comfort a man in his way
: Psa. Ixiii. 6, When I remember thee on my bed, &c. And thus, when the will and affections are full of all goodness, Rom. xv. 14, there will be fresh love to God every day, as his mercies are renewed every
morning. He will keep himself in the love of God, as the phrase is, Jude 21. He will keep the heart steeped in it, and will put fresh liquor to keep
it quick and sweet every day. He will dwell in love, 1 John iv. 16. He
is full of mercy to the souls and miseries of others, James iii. 17. And if
so, he is then full of good fruits, as these will follow, and he is full of joy and hope, Rom. xv. 13, Now the God of hope fill you with all joy and
peace in believing, that ye may abound in hope through the power of the
Holy Ghost. As thus the inward, so the outward man, and every member of it, will be so many weapons of righteousness (which is an allusion to our Christian warfare, Rom. vi. 13), and trees of righteousness too, Isa.
Ixi. 3. The tongue, to instance in that one member, will be a tree of life :
Prov. xv. 4, A sound tongue is a tree of life. He compares that one member to a whole tree, and of all trees to that which was in the midst of
the paradise of God, the tree of life, to which Isaiah alludes, when he calls them the planting of the Lord, for so those trees were in a special manner, Gen. ii. 8, 9, whereas other trees were left to grow wild. And when this
CHAP. V.] IN THE HEART AND LIFE. 165
holy tree bears such communicative fruit, that may minister grace to others
(as the apostle speaks, Eph. iv. 29), then it is fruitful indeed. Solomon
tells us that the fruit of the righteous is a tree of life, Prov. xi. 30, because
the fruit of his lips, the fruit of his actions, do become trees, from whence
do often other trees arise, and souls are won and converted to God ; for so
it follows, He that winneth souls is wise. If any of us should gather all
the fruit that grows but in one day on this member, the tongue, and, as the
prophet saw in his vision, put it into two baskets, the one of good, the
other of bad, how little good should we find in the one, how much that is
rotten and naught in the other ! If the story of all the outward actions
were written on each member, and appeared at once, as at the latter day
they shall, what a world of evil would be found in each, when the tongue
is a world of evil, as St James speaks
(2.) A Christian is then filled with fruit, when good works of all sorts
do, and have grown there. Col. i. 10, Unto all pleasing, being fruitful in
every good work, and increasing in the knowledge of God. In all pleas
ing, that is, all the ways whereby God is pleased ; in all that is the will
of God concerning us, to be done by us. And we must be fruitful in every
good work, that is, of all kinds and sorts, not to be wanting or barren in
any. What says the apostle ? 2 Cor. viii. 7, As you abound in everything
(else), in faith, utterance, knowledge, all diligence, love to us, see that ye abound in this grace also. They had been more empty in the bringing forth of this grace. So then a Christian should look back, and think with
himself, What duty, what grace, what part, or course, or practice of godli ness is there, which I have been hitherto deficient or scanty in ? I have abounded in such and such, but not in fruitfulness of speech, or the like : Oh I will set myself to abound in this also, that I may be found filled with
all sorts at that day. And herein indeed a Christian differs from other
trees, unless, as was said out of Solomon, we consider every member of him
as a tree of life, and the whole man a paradise to God. Take any one
natural tree, and though every branch may be filled with fruit, yet but with
fruit of one kind said God, Let every one bring forth according to its
kind for the seed by nature limits it to one. But here the Holy Ghost
is the seed and sap, and seminally, yea, eminently, containeth all that is
holy in himself, and so doth the spirit of regeneration begotten by him :
Eph. v. 9, The fruit of the Spirit is in all goodness, righteousness, and
truth. And accordingly, you find a variety of them named as fruits of the
: Gal. v. 22, 23, But the fruit of the Spirit is love, joy, peace, long-
Spirit
: against such
suffering, gentleness, goodness, faith, meekness, temperance
there is no law. And let me add this as a reason and incentive : God
loves a variety of good works, though some be of an inferior kind and sort,
rather than that we should abound in any one sort that is more excellent.
Though God would have us lay out our strength most in what is most
excellent, and we are most fitted for, yet we must fulfil, as Christ did, all
righteousness, one part as well as another ; and this God delighteth in.
It is better to perform duties of every kind, though we do the less of some
others. 2 Pet. i. 5, the apostle exhorts to this variety, which he calls,
: Add to your faith, virtue ; to virtue, knowledge ;
adding grace to grace
to knowledge, temperance ; and to temperance, patience ; and to patience,
godliness ; and to godliness, brotherly-kindness ; and to brotherly-kind
ness, charity. And he is exceeding vehement in this exhortation, to set
<xsg} or crgoj is to be understood ; and then his
it home : xaJ auro roDro de,
meaning is, Bend your minds unto this, this very thing, mainly and emi-
166 OF GOSPEL HOLINESS [BOOK I.
nently ; give your diligence and study, and all diligence unto it.
: the Jesuits, observing a double composition, cra^a and tig, take advantage of the addition of this particle ?raga, besides, to prove that, besides the grace of God, man s will must co-operate, -ra^a, sub, or prater, &c. But as I take it, there is another emphasis of it, suitable to the apostle s
tvtynavrtc,
scope, which being to exhort to add one grace to another, his meaning is, they should still apply their study to some things besides ; that though they had exercised this, and that, and the other grace, yet still they were to reckon that there was something besides to be done by them. Our translators have taken the particle off from its own place, the verb it stands on, and have put and joined it to the pronoun, besides this, and so made the emphasis less. But Peter s scope is, as Paul s, to exhort to forget what is behind, and to press to what is before ; never to think they had done all, but that
they had something besides still to do. And, says he, if you will bend your minds, ergo 5 auro rouro de, if you have this rule in your eye, J
TOU will never be barren or unfruitful. So then, you see, it is proper to what I am upon, namely, to exhort you to add grace to grace ; and still some grace besides, and over and above what you have had hitherto. Add to this the force of that phrase, add grace to grace, and it will be evident that this is one way to be filled with fruit. As men heap up land to land, buy whole towns to lay one to another, so do you add grace to grace. This should be the ambition of a Christian. And go to God to enable you to it ; for he is, as Paul says, a God that is
* able to make all grace to abound towards you, 2 Cor. ix. 8.
(3.) To be filled with fruits of righteousness, is to be filled with them at
all times, to have, if possible, no time of our lives barren, always filling up our time with some fruit or other. Other trees, when young, bear no fruit ; but a Christian, from his first conversion, doth. Col. i. 6, the gospel is said to have brought forth fruit among them, since the first day they heard of it, and knew the grace of God in truth. They fell instantly on acting holily, and for God, and stayed not a day, a moment after their conversion, Kev. xxii. 2, and Ezek. xlvii. 12. And these trees of the Lord s planting are not only said to be such whose leaves fade not, whose fruit withers not, but to bring forth fruit every month, twelve sorts of fruit, says the Revelation (there is that variety afore spoken of), new fruit according to their months, says Ezekiel, that is, all sorts in their seasons. In nature, some fruits are in season one month, others in another ; but no time is barren in a holy heart, it bears the whole twelve months, the whole of the
year, which is the epitome of time. They bear fruit all their lives con
tinually ; and if so, then they will be found filled with fruit. Now, when I say
* at all times, it may be enlarged to three particulars
[1.] That our whole time be filled up with some good fruit or other. Now there are these things our time is to be filled up withal, our callings, recreations, holy duties ; and we are to subordinate the one to the other, and then we are holy in all. A man brings forth fruit in recreations as well as in holy duties, if his end be to have spirits to perform holy duties with. Blossoms, that fall off and wither, yet prepare for fruit. Now it is
impossible to give certain rules what time is to be allotted for each of these, the conditions, tempers, constitutions of men do so vary. Poor men, that
live by their daily labour, are necessitated to spend more time in their call
ing, than in recreations and duties. Men that are of weak and fiery spirits, and have callings that are exhausters of them, are as much necessitated to
spend more time in recreations, than in their callings or holy duties, though
CHAP. V.] IN THE HEART AND LIFE. 1G7
perhaps if such men had grace enough, even the most serious duties might be a recreation to them. Rich men that are strong and vigorous, and want
employments, they may and ought to spend the more time in holy duties ; their strength and leisure will afford it. But if a man proportions wisely and conscientiously forth his time, according to his conditions, between all
these, and puts holy ends on all, he will be found for the circumstance he stood in, and the ground he was planted in, filled with fruits of righteous ness. This the apostle gives us as a rule, to be holy in all manner of con
versation, be it whatsoever. The mower that hath occasion often to whet
his scythe, and cease his work with many interruptions, shall be paid for
his time therein (if he otherwise loiter not), as well as for doing the work
itself. This rule is certain, a man is to spend that time in duties as may serve to keep his heart up with God, and not to spend that time in recrea
tions as may dull and fiat the heart unto holiness. My brethren, the Holy Ghost sets a price, a value upon time and every moment of it, when he
* Redeem the time. feNow, time hath its preciousness from the things to be done and acted in it. And because the fruits we bring forth are said
says,
to be precious (as James calls the fruit of the earth precious fruit, James
v. 7, as also Paul the fruits of the Spirit ; for, Philip, iv. 17, they are termed
fruit that abounds to our account, namely, at that day, that is, with
infinite profit and advantage), we should therefore improve every moment. There are twelve hours in the day, saith Christ (John xi. 9), to work in, but nightjcomes, and no man^works. Christ, you see, reckons every hour as to be employed in working, and why are you idle in the market-place ? Mat. xxvi. 6. Buy thy time out, let the time past suffice for lusts, says Peter, 1 Peter iv. 3, and the time remaining is short, 1 Cor. vii. 29, and we have much ground to ride, much work to do. Peter therefore, 2 Peter
iii. 11, 12, exhorts, What manner of persons ought we to be in all holy conversation and godliness ; hasting unto the coming of the day of God. He doth not say only that the day of the Lord hastens, to affright them to turn to God; he supposeth that work done; but do you, says he, hasten
against that day. He speaks to them as to men that were to do work
against that day, which will require the utmost intention and improvement of time, making account they had done already so little towards it ; and
that therefore the rest of their lives should be a continual hurry towards it, as men that are making a great removing at such a day, how full of business and haste are they
[2.] In the time of a man s life, there are special opportunities ; and to
bring forth that fruit in that special opportunity God calls for it, that makes it doubly acceptable. Ps. i. 3, a good man is compared to a tree, and is said to bring forth his fruit in due season. New fruits according to their months, as you heard out of Ezekiel. There is a time of fruit, as Christ speaks, Mat. xxi. 34. Many men lose not time, that yet lose
special opportunities ; and though they be found doing of good, yet not
that good at that time God calls for. Do with ail thy might, says Solo mon,
* what thy hand finds to do, not what thou thyself hast rather a mind
to do. And says the apostle, Heb. xii. 1, Let us run the race set before
us. God chalks out our works, our journal every day, and we should
needfully attend it ; to omit doing of work at such a season God calls for,
is to be in a great measure unfruitful. I have judged it the more special meaning of that passage, Titus iii. 14, Let ours also (that is, those of our profession) learn to maintain good works for necessary uses, that they be not unfruitful. Besides a general scope which the words have, in
168 OF GOSPEL HOLINESS [BOOK I.
reference to all goods works, he had a particular aspect, by comparing the words immediately afore, upon that duty of bringing two evangelists, Zenas
and Apollos, on their journey, that nothing might be wanting to them ; and then subjoins as the reason of it, And let ours also learn, &c., as well as heathens, who perform such duties of humanity. And let Christians, says he, look upon all such occasions as opportunities of expressing a grace, which if they omit when put into their hands, they are rendered so far, and as to that special season, unfruitful. Parallel to which is that text, Gal. vi. 10, Whilst we have opportunity, let us do good to all, especially to the household of faith. That which puts a value upon fruit is their season ; and this is a great part of that duty, so often inculcated,
< watch, as merchants for a bargain ; e^ayogafyftevoi rbv xaigov, buying out our time, Eph. v. 16, it is a metaphor from merchants that watch for bargains, and their chiefest skill lies in taking seasons to buy commodities in. Of Christ it is said, Acts x. 88, that he went up and down doing good ; that is, he sought out opportunities.
[8.J To be fruitful, is in all ages and conditions to bring forth fruit more proper to that age ; as young men to fly youthful lusts (2 Tim. ii. 22), the lusts proper to that age ; old widows (1 Tim. v. 5) to give themselves up to prayer, as their very callings proper to that age do require ; the younger women to guide the house, 1 Tim. v. 14 ; rich men to be rich in good works, 1 Tim. vi. 18 ; poor men to be humble, content with their wages, as John said to the soldiers.
Lastly, Let men endeavour to be filled with fruits toward their end (Ps. xcii. 14), to bring forth fruit in their old age ; there is a special blessed ness put upon it. Blessed is the man whom his Master, when he comes, shall find so doing, Luke xii. 43. Else we shall be in danger to lose what we have wrought, 2 John 8, and not to have a full reward. Of Christ it is said, John iv. 14, that it was his meat and drink as to do his Father s will, so to finish his work. And in the last week of his life, when he saw he should die, he did nothing else but spend himself, he went out in the^ nights to pray, and in the morning taught the people, knowing it was his last ; he took his fill, insomuch as he was so spent, that he could not carry his cross alone, but for fear he should faint and die, they called in another to help him. The fruit of old trees is most concocted and pleasantest.