Chapter VI
Of what kind those fruits of righteousness are, with which our obedience should
abound ; what is requisite to make them true and genuine.
Having thus shewed what it is to be filled with the fruits of righteousness, I come now to explain of what sort or kind these fruits are.
1. The man who performs them must be a righteous man ; he must have an inward frame of righteousness in his heart, whence these grow ; Make the tree good (saith Christ, Mat. vii. 17, 18, &c.), and the fruit will be good ; for can an evil tree bring forth good fruit ? Can you gather figs of thorns ? So that, unless the heart be made holy and righteous, it cannot bring forth the fruits of righteousness ; and they are therefore said to be fruits of righteousness, because they spring from a righteous frame of heart, a workmanship created unto good works, Eph. ii. 10. And that which is said
CHAP. VI. J IN THE HEART AND LIFE. 1G9
in Isa. xxxvii. 31, of the kingdom of Judah, expressing its continuance, it
shall take root downward, and bear fruit upward, that I say of the fruits
of righteousness, that as there should be fruits growing upward, so there
shall be a root growing downward, which is the root of those fruits. And
as a man doth grow and hold forth profession outwardly, so he should grow
inwardly holy and righteous, having the image of God, which is created in
holiness and righteousness, renewed in his heart ; and works proceeding from thence are righteous works.
2. They are called righteous fruits, which are agreeable to the law of
God, and which have the word of God for the rule. The commandments of God (Deut. xii. 9*) are called our righteousness (so it is in the original), and answerably every work which a man hath a rule and a warrant for, which a man doth in obedience to a law and a word, it is a fruit of right eousness. The apostle John doth answerably exhort us to such holy obedience, 1 John iii. 3-10. That good old apostle, who writes about communion with God, and knew best what it was, and what was the fruit
of such communion, doth not take men off from the righteous law of God
as the rule of obedience ; though there were those that went about, even
in his time, to take men off from attending to the law as a perfect rule, and
that because God dwelt in them, and they had communion with him. No, salth he ; ver. 7,
* Let no man deceive you : he that doth righteousness is
righteous, even as he is righteous. And ver. 4, Whosoever committeth
sin transgresseth also the law, for sin is the transgression of the law.
Answerably therefore, the righteousness which he intended is a conformity to that law. And, saith he, besides the motive that you have from Christ
(for mark it, so the context clearly runs, he was manifested to take away our sin, and
* he that hath this hope in him, that hath any assurance to be saved, and hath any communion with God,
* he purifieth himself), but
* whosoever committeth sin transgresseth also the
besides that (saith he),
law. The righteousness therefore of a holy man that is truly righteous, is
that which is a conformity to the law ; and the law as a rule of righteous ness standeth to that man, and ought to stand, and he ought to act accord
ing to that law, and then it is a fruit of righteousness.
3. These fruits must be such as are by Jesus Christ unto the glory and
praise of God. The Scripture insisteth much upon the kindf of our actions, as well as upon the actions themselves. It is not enough for them to be conformed unto the law outwardly, yea (if it might be), inwardly too : 2 Tim. ii. 5, If a man strive for masteries, yet is he not crowned except he strive lawfully. The meaning is this, it is an allusion to those games usual amongst the Greeks, which were for crowns, where there were certain
rules set for the manner of doing them ; and if a man did not keep to the manner as well as to the matter or thing to be done, he had not the laurel
given him. It is not therefore striving only, but doing of it lawfully. The same apostle discourseth to the same purpose, Rom. vii. 4 : Ye are become dead to the law by the body of Christ, that ye should be married to another, even unto him that is raised from the dead, that we should bring forth fruit unto God ; and saith he, ver. 6, We are delivered from the law, that we should serve in newness of the spirit, and not in oldness of the letter. It
is not the having a conformity to that old letter of Moses s law, which will make a fruit of righteousness, but it is (saith he) serving in the newness
of the spirit, that is, of the gospel ; for clearly there spirit is opposed to
letter, and to perform such obedience and bring forth such fruits of right- * Qu. vi. 25 ? ED. t Qu. mind ? ED.
170 OF GOSPEL HOLINESS [BOOK I.
eousness as the gospel doth suggest and require, this, saith he, is to bring forth fruit according to the newness of the spirit ; and no other fruit is
accepted of God. And therefore whereas before the law brought forth
fruits of righteousness in us, we are now dead to the motions of it, though
it is a rule still ; yet for begetting fruits of righteousness upon us, so we
are dead to it, and we are married on purpose unto Jesus Christ, that by him we might have fruit ; that is, children unto God, for he useth a mar
* the motions of sin which were by the law did work in our members to bring forth fruit unto
riage phrase here. Before, when we were in the flesh,
death ; but now, being married unto Jesus Christ, we serve in the newness
of the spirit, and by him bring forth fruit unto God. And he calls it fruit, because good works are children begotten upon the heart by Jesus Christ ;
for fruit, you know, is not only taken for the fruit of a tree, but there is the
fruit of the womb and the fruit of the loins. So that the fruit which is
accepted of God must be such as is by Jesus Christ. And agreeably to what hath been said, the apostle speaks (2 Tim. iii. 12) of our living godly in Christ Jesus. And in the same chapter he speaks of a mere form of
godliness as insignificant. Godliness therefore in Christ Jesus is that alone which is the distinguishing character from the form of godliness, which is a conformity to the old letter.
Now then, for the kind of the fruits of righteousness, he says two things
1. They must be by Jesus Christ.
2. They must be performed by the heart, so as to be directed to the
glory and praise of God.
1. They must be by Jesus Christ. Now fruits are by Jesus Christ in
all these respects.
(1.) Because they are from a workmanship created in Christ Jesus. And
certainly the image of holiness, which is created in Christ Jesus, is of an
higher strain than that image of holiness, which the law could stamp upon the heart of a man. It is of another kind, for it is suited and fitted to
gospel-motives and considerations, unto which holiness in Adam was not
suited, Eph. ii. 10.
(2.) Because they are such fruits as do arise from the Spirit of Jesus
Christ, received from him, and dwelling in the heart. Love, joy, peace,
long-suffering, gentleness, meekness, temperance, &c., all those excellent
virtues are called, in Gal. v. 22, the fruit of the Spirit; and against such
* there is no law, there needeth no threatening of con demnation to such men as are led by the Spirit, as you have it, ver. 18,
(saith the apostle)
* If ye be led of the Spirit, ye are not under the law. There was temper ance, and meekness, and gentleness, and longsuffering in divers of the
heathen, but they were not fruits of the Spirit of Christ, and therefore they were not fruits of righteousness by Jesus Christ, and from his Spirit dwell
ing in their hearts ; neither were those men led into them by the Holy Ghost, and acted by the Holy Ghost as dwelling in them, and united to
them, and becoming one spirit with them.
(3.) Fruits of righteousness are by Jesus Christ, because they are the
fruits that follow upon a man s apprehending the righteousness of the Lord Jesus Christ for his righteousness. And indeed so some do interpret this
place ; say they, they are fruits of righteousness, that is, of the righteous ness of Christ imputed to us by faith ; they being both joined here in the
text, of righteousness, and that by Jesus Christ. It is evident and clear
by the Scripture, that the great spring of holiness and obedience is faith in
the righteousness of the Lord Jesus ; I will give you one scripture for it,
CHAP. VI.] IN THE HEART AND LIFE. 171
it is in Tit. iii. 8, where the apostle having spoken in the former part of
the chapter, how that we are saved not by works, and that we are justified
freely by grace, and made heirs according to the hope of eternal life, he
saith, These things I will that thou affirm constantly, that they which have
believed in God may be careful to maintain good works. So that to
believe upon Jesus Christ for righteousness, and to be effectually convinced
that all our own works will stand us in no stead, and to go to Christ for
his righteousness, is the greatest spring of good works, and the best stock
to maintain them.
(4.) Fruits of righteousness are by Christ, because they are so by motives drawn from Christ. When a man feels the
* virtue of his resurrection (as Paul saith, Philip, iii. 10), that is, when he considereth that Jesus Christ is
risen as a common person, and that he arose for him as he died for him,
or he believeth on him that his death and the fruit of it may be his ; when
a man feels a virtue coming to his soul from the consideration hereof, which
quickeneth him to holiness and obedience, to die unto sin and to live to
righteousness ; when the love of Christ thus constrains, when these are the
motives of the fruits of righteousness, these fruits are likewise by Jesus
Christ. When the grace of Christ teacheth us to deny all ungodliness and worldly lusts, and to live soberly to a man s self, and
* righteously to others,
< and godly in this present world, in all the duties that concern
God, a man s self, and others, as knowing that Christ hath redeemed us
to be a peculiar people, zealous of good works ; when the redemption of
Christ makes a man zealous of good works ; when these are the motives
(which are the gospel motives) whereby a man is acted, and the peace of God ruleth in his heart, and the love of God ruleth in his spirit, and the love
of Christ coristraineth him, then his holy actions are fruits of righteousness by Jesus Christ.
(5.) Fruits of righteousness are by Christ, because they flow from our union
with the person of the Lord Jesus ; and therefore the apostle speaks of
our growing up into Christ in all things (Eph. iv. 15), and of our
increasing with the increase of God, Col. ii. 19. The way to grow up in all things is to grow up in him, into nearer union and communion with him and his person, and fellowship with him; and when from such a union and communion with Jesus Christ, and growing up herein, a man grows more holy Abide in me (saith Christ, John xv. 4, 5), and I in you, that you may bring forth much fruit when, I say, from this union there
flow works of righteousness, these are fruits of righteousness by Jesus
Christ.
(6.) They are fruits of righteousness by Jesus Christ, when the example of Christ is before me to move me to the like righteousness. He that
professeth he abidethin him (saith the apostle, 1 John ii. 6), ought him
self also so to walk, even as he walked.
(7.) Then my actions are fruits of righteousness, whenas I look for all my acceptation of all my fruits of righteousness in Jesus Christ, or when I
expect that they should all be accepted of God in and through Jesus Christ, and not as they come from me. Thus our services are expressed (1 Pet.
* sacrifices acceptable to God by Jesus Christ, as they are found
ii. 5) to be
in him, and as God relisheth Christ in them. I say, when the heart is
thus carried out to bring forth fruits of righteousness, though the law be
the rule that guideth me for the matter, what fruits of righteousness to bring forth ; yet I say, when they are thus brought forth (for the kind* of them)
* Qu. mind ? ED.
172 OF GOSPEL HOLINESS [BOOK I.
by Jesus Christ, then they are accepted by God, for God accepted nothing out of the Lord Jesus.
Thus I have shewed you that those actions are the fruits of righteous ness, which are done in and by Christ Jesus. But, 2. Then our actions are the fruits of righteousness, when they are
directed by the heart to the glory and praise of God. This the apostle
plainly intimates, 1 Pet. iv. 11, where, speaking only of giving alms (which is one fruit of righteousness), he saith, If any man minister, let him do
it as of the ability which God giveth, that God in all things may be glori fied through Jesus Christ. He must do it to that end, that God may be
glorified through Jesus Christ ; for Christ himself is ordained to the glory of God, and all the fruits of righteousness are to be presented to God in and through Jesus Christ, and God is to be glorified through Jesus Christ. He speaks it, you see, of an action, a deed of charity ; that in all things
(saith he) God may be glorified through Jesus Christ. But it may be
asked, why he doth not only say, to the glory of God, but to the glory and praise of God ? Is there any difference between these two ? To resolve the question, we must consider that those things are done to the glory of God (as you will have it in a way of distinction from the praise of God), whenas a man, personally between God and himself, endeavours to glorify him ; and those things are done to the praise of God, which are done by a man before others. That is properly praise, which is the shine of glory, for praise is the manifestation of glory ; therefore that which is done in
the heart, or personally between God and a man s self, that is properly to
his glory ; what cometh forth in the outward conversation of a man before
others, that is properly to the praise of God. But it is usual in the Scrip ture to double things thus, to put the more emphasis upon them ; to shew
that all we do ought to be to the praise and glory of God, that our eye should be sure to be upon that ; and therefore the apostle useth two phrases, not unto glory only, but unto praise also. To shew the abundance of a
thing, it is doubled often in Scripture. I will give you but one instance, which is pertinent to the thing in hand ; it is in 1 Pet. i. 7, where he
speaks of the great glory which our faith shall have in that day, as here he
speaks of the glory our works give to God in this day of ours ; he saith, it
* found unto praise, and honour, and glory. He heaps up those words to shew the abundance of glory which God will give our faith at the
shall be
appearing of our Lord Jesus Christ. And let me add this, that the greatest
glorifying of God, that is done by the creature, none knows but God him
self and the soul of a man. I say none knows, nor is privy to it ; and
therefore those works are the most acceptable works unto God which are
in a man s own spirit, whereof the outward works are but the fruit. Why ? Because therein a man so glorifieth God, as no creature can see it, and
that is glory indeed ; and all secret glorifyings of God in a man s own
heart, and also between God and a man s self, whereof God alone is the
* he seeth in secret
witness, they are those that God especially accepteth ;
(saith Christ, Mat. vi. 4), and shall reward thee openly. And indeed
therein lies the glory of God, that he is so respected by his creature, that
a man doth glorify him so, as God himself only is the witness of that glory; and that is properly by what is done between God and a man s self, and in
a man s heart. -Therefore the greatest glory God hath from the saints and
angels, is that which no creature can give a witness of. Now then, to do
a thing to the glory of God, is to do it so as to please God, aiming at him, moved by his glory, referring it to his glory, and intending it so ; and
CHAP. VII.] IN THE HEART AND LIFE. 173
this is necessary to every good work that is a fruit of righteousness. I
shall give you but a place or two : Col. i. 10, he prays that they might * walk worthy of the Lord unto all well-pleasing, being fruitful in every good work. A man never walketh worthy of the Lord, that is, as becomes one that hath communion with God, unless he aims at him in all things to
please him. The like scripture you have in 2 Tim. ii. 5, 6, compared (for I still choose out such scriptures as near as I can that have the metaphor of fruit in them), The husbandman that labours, saith he, must be first
partaker of the fruits ; so must God. And, saith he, verse 4, No man that warreth entangleth himself in the affairs of this life, that he may please him who hath chosen him to be a soldier. It was the law of the militia of Rome, and of that empire, that they should do nothing else but give themselves up to the commands of their general, and unto matters of war ; they were not to be sent of an errand by their captains, nor employed by them in any private business ; and all was that they might please him that had chosen them, that they might please their general, to whom, and unto whose service they were assigned. Thus now to give a man s self up wholly unto God, to aim to please him in all things, and to act all to the
glory of God, to make that the chiefest guide and rule of all my actions, this is to do all to the praise and glory of God.