Exposition of the Sermon on the Mount, Chapter · Verse 16
Verse 16.
Ye shall know them by their fruits; do men gather grapes of thornes, or figs of thistles?
This verse, & those which follow to the 21. containe the third point▪ which Christ laieth down concerning false prophets; namely, the means whereby we may discerne and iudge of them. And herein he obserueth this order; First, he giues vsus a notable rule to direct vsus in iudging of false prophets, Ye shall know them by their fruits. Secondly, hee explanes the same rule by a similitude drawne from trees, Doe men gather grapes of thornes, &c.
For the rule, that we may vnderstand it the better, wee are to search what is meant by the fruits of false Prophets. A false Prophet must bee considered two waies▪ First, as he is a man taking vponupon him the name & profession of Christ, for so false Prophets vse to do: and secondly, as he is a false prophet: in both these respects hee hath his fruits. As he is a man taking vponupon him the profession of Christs religion, hee may bring forth many outward duties of external obedience vntounto the moral law; but these fruits are not here meant, for a false Prophet may dissemble much, & goe farre in the outward duties of religion, so as he cannot be discerned by his generall profession, or by the works of his ciuil conuersatiō. There be other fruits which come frō him as he is a false prophet; & by them must he be discerned: these therefore are to be considered. Now we shall know them the better by searching out the fruits of a true Prophet, … he is a man of God appointed to teach Gods people.
The fruits of a true Prophet be principally three: I. He teachethFruits of a true Prophet. and preacheth in the name of God by vertue of calling from God, and otherwise dares not presume to teach: Rom. 10. 14. How shall he teach vnlesse he be sent: and the author to the Hebrewes saith, Christ tooke not the honour of beeing the high Priest and Prophet of the Church to himselfe: but was called thereto by his father, Heb. 5. 5. And this stands with reason, for eueryevery true Prophet and teacher stands in Gods roome, and is Gods embassadour to deliuer his will to his people; which thing none can doe but he whome God calleth and sendeth for that purpose. Yet the calling of Prophets and teachers by God is diuers. Some areGod calleth Prophets diuersly. called by voice from God immediatly, as were Abraham, Moses, and Samuel: and all the Apostles in the new Testament by the immediate voice of Christ: for Paul was called by the voice of Christ from heauen, Act. 9. 4, 5, 6. Againe, others hauehave their calling from God, by the speciall message of some Angel, or some men. Thus was Aaron called by Moses; Elisha by Elias; and Philip by an Angel to preach to the Eunuch, Act. 8. 26. Thirdly, others be called by the instinct and motion of Gods spirit: so, Act. 8. Philip was by ordinarie calling a Deacon, but by extraordinarie instinct he became an Euangelist, and a preacher of the Gospel for the building of Gods Church. These three kinds of calling men into the ministerie were extraordinarie, and are now ceased, and not to be looked for: neither are they to be regarded which say they are thus called at this day. A fourth way whereby God now calleth Prophets and teachers into his Church, is by his Church: for God hath giuen to particular Churches, a particular ministeriall power and seruice whereby they may designe a place vntounto the teacher, and also make manifest that God hath called him. Now this authoritie is but ministeriall, to designe and manifest whome God hath called, for the principall calling is from God: for Act. 20. 28. the Elders of the Church of Ephesus, are said to be made ouerseers by the holy Ghost: when as they were designed thereto by men. And by one of these foure waies are all true Prophets and Teachers called.
Here some may demaund, what kind of calling had they, who wereHow the restorers of religion frō Poperie were called. the first restorers of true religion vntounto vsus in this our age, for they were by profession either Popish Priests, or Schoole doctors. I answer: their calling was partly ordinarie, and partly extraordinatie: for in the ministerie of a Prophet there be two things; his office, and the vsing or exercise of his office. Our first ministers that restored the truth vntounto vsus, had but an ordinarie office, beeing either Readers in Schooles, or publike preachers: also they had their outward calling thereto, from the church of Rome, so as if there bee any part of good calling in that Church, then was their calling good; which may serue to stop the mouthes of all Papists, that carpe at our Church, as though our ministers had no calling. But for the vsing of their office, they were extraordinarily raised and stirred vp to doe that which they did, in regard of the manifolde abuses wherewith the ministerie of the Church was generally corrupted in their time: for God gaue vntounto them grace and knowledge to discerne to teach, and to maintaine the right and true vse of the ministerie. And that they were thus extraordinarily stirred vp by God, may appeare by the extraordinarie gifts and graces where with they were endued; for God that hath alwaies a care ouer his Church, when he saw the same so fearefully corrupted by Antichrist▪ did stirre vp these men to reforme the same: and besides their singular gifts of knowledge and wisdome, he gaue them extraordinary graces of true pietie, whereby they were inabled to seale and confirme with their own blood, the truth of that doctrine which they did prosesse & teach, which was an euident argument they were called of God.
Now opposite to this, wee must make the first note of a false Prophet;1. Not… of a false Prophet. namely, to come on his owne head, and to preach not beeing sent. And by this marke are false Prophets noted, Ier. 14. 14. I hauehave not sent them, neither did I commaund them—yet they prophecie in my name. And no lesse do these words of Christ import, when he saith here, they come vntounto you, that is, of themselues, without a calling from God, though they pretend a calling, which is one of their cloakes: and therefore by Saint Iude, vers. 4. they are said to creepe into the Church: as also Acts, 20. 29. grieuous wolues shall enter in among you, without calling from God, or from the Church.
Here some may aske, how shal we iudge of such, and know that they2▪ Note of a true Prophet. hauehave no calling. Answ. For this purpose, I adde a second note of a true Prophet, which is the most principal, & it standeth in the right & wholsome hādling of the Scriptures of God. This is the prope… fruit of a true Prophet, 1. Cor. 14. 3. He that prophecies speakes vntounto men edificatiō, exhortation, & comfort: & 2. Tim. 2. 15. Shew thy selfe a good workman, by diuiding the word of God aright: & 2. Tim. 3. 16, 17. the scripture vsed in teaching, cō …incing, correcting, & instructing vntounto righteousnes, serues to make a man fit to eueryevery good worke of a Prophet. Now this wholesome handling of the word, stands in two things; in a right interpretation and opening of the true sense of scripture; and in a due and sound collection of wholesome doctrine from the fame, for the edifying of the Church both in sound iudgement, and Christian life.
On the contrarie, the second fruit of a false Prophet is, to deliuer and2. Note of a false Prophet. maintaine corrupt doctrine, contrarie to the wholesome doctrine of holy Scripture: and by this principally hee is to be knowne for a false Prophet, that intrudeth himselfe. For the better conceiuing of this note, we must know, that in the doctrine of the Prophets and Apostles, there are two things principally to be considered; the scope, & the parts thereof: the scope of all their doctrine tendes to maintain Christ Iesus God & man, the alone perfect Sauiour of the Church. And indeede, he which teacheth any doctrine tending to ouerthrow Christ, either in regard of his natures, or of his offices, the same is a false Prophet: 1. Ioh. 4. 3. EueryEvery spirit that confesseth not that Iesus is come in the flesh, is not of God. The parts of Propheticall & Apostolike doctrine, are the commā dements of the Law, and the promises of the Gospel, & he which ouerturnes, either directly, or by iust consequent, any commādement of the the Law, or article of faith, must needes bee a false Prophet: so that a false Prophet must be tried by the analogie of faith, cōprised in the articles of the Apostles Creed, and in the Decalogue which containes the summe of all the doctrine of the Prophets and Apostles; and he which goeth against them, is a false Prophet.
The 3. fruit of a true Prophet, is noted by our Sauiour Christ, namely,3 Note of a true prophet & of a false. in his ministery to seeke Gods glory, Ioh. 7. 18. Where also he noteth out a false Prophet, who in teaching and preaching seeketh not Gods glorie, but his owne. The same note doth Paul giuegive, Phil. 3. 19. calling them earthly minded, seeking their own honour, wealth, & glory, & not the things of God: and, they serue not the Lord; but their own bellies.Rom. 16. 18.
Thus we see the notes of a false Prophet, among which the second is the principall whereby he is to be tried, as wee may see plainely, Deut. 1…. 4. If a false Prophet come and worke a true signe, yet hee must die; If by his false doctrine he seeke to withdrawe Gods people from the true God. So when the Iewes asked Christ, by what authoritie he did thoseLuk. 20. 2, 3. things? that is, what warrant and calling he had to doe as he did; hee answers them by another question, touching Iohns ministerie; thereby shewing, that that which hee did was warranted by the testimonie of Iohn, and Iohns testimonie was true, because his calling was from God: and his calling he iustifies, because his doctrine (signified by his baptisme) was from God. So Galat. 1. 8. He which teacheth otherwise then they had learned out of the Prophets from the Apostles, let him bee accursed, though he were an angel from heauen. And thus much for the meaning of this rule.
Uses. 1. From this rule wee hauehave to answer the Papists, and all popish persons, who vse to plead in defence of their religion, after this sort; If our religion be false, shewe vsus the time when it was corrupted, D…r…i Confu… resp. Whita… ▪ ad 10. …at Cap. p. 70.the man▪ that corrupted it, and the manner howe it was corrupted; for once we had the pure religion. Wee might answer them by the like, that a man might say as well of a shippe that is sunke on the sea, that it is not sunke, because no man can tell▪ where, and when, and by what meanes it tooke water. But yet further wee hauehave here to answer; that though wee knewe not when their religion was corrupted, and by whom, yet seeing their teachers and people hauehave in them and among them the necessarie fruits of Antichristian Prophets and people, wee can thereby assure our selues they are corrupt: and though wee cannot see the shaddow of the sunne mooue, yet wee may perceiue that it doth moo…e. Now by their fruits it is cleare they bee corrupt; for they reuerse the doctrine of the Prophets and Apostles, both in the Commandements of the Law, and in the Articles of faith: First, they disanull the first commaundement, by making to themselues other Gods beside the true God; for they aMiss. Rom. à Pio 5. in Li…an. p. 304pray vntounto Saints, and therein acknowledge a diuine propriety in them, and also giuegive vntounto them the honour due to God alone, and so set vp vntounto themselues the creature, in the roome of the creator. The second they reuerse by worshipping bRhem. on Heb▪ …. sect. 9. andGod himselfe, and dead men, in images, & Christ himselfe in the crucifixe; yea, in a peece of con Mat. 2. sect 3.bread, wherein they match the grossest idolatry a…ong the heathen: and the best learned among them teach, that the Rood, the dAquin. 3. Summ. q. 25. …. 3. 4.Crosse, and Cruci…ixe, are to bee worshipped with the same worship wherwith Christ himselfe is worshipped. In the 6. Command▪ touching murther, they cōdemne the killing one of another; but yet if a priest come from the Pope, & kill a Protestant Prince, the Lords annointed King or Queene, that is not onelyonly no sinne, but a Xixti 5. Po…t. orat. de morte Hen…. … ▪ habi…a a…. 1589.…t notable, rare, and memorable works. Against the 7. commandement they maintaine f…llar. de …l…r. l. 1. c 19.the vow of single life necessarie in their religious orders whereby, as also by their stues, they cause all filthinesse & … natiō to abound among them. And for the tenth commandement, they say gRhem on Rom. 6. sect. ….that concupiscence after baptisme is no sinne properly. In the Articles of faith they ouerturne those that concerne Christ, making him no Sauiour, but a diuine instrument whereby we saue our selues; for they hRhem. on 2. Tim. 4. sect. 4. Chap. …. p. 5….…ake mens good workes … by Gods grace, after th… first instification truly and properly m…ritorious, and fully, worthy of euerlasting life. And his offices they hauehave parted from him; his kingly and propheticall offices, betweene him and the Pope: and his Priesthood, between him and eueryevery popish priest, as wee hauehave shewed before: so that by these fruits we plainly see their apostacie, which is enough, though we know not when, and by whom it came.
2. Vse. Here also we hauehave to answer such among our selues, as renounceOur church defended against the Brownists. our Church, as beeing no true Church of Christ; because say they, we want true ministers, and so hauehave not a right ministerie among vsus. But hence we answer, that we hauehave the true Church of God, and our ministers be the true ministers of God; for proofe hereof, our ministers hauehave the outward calling of the Church of England: they say indeede, our calling is nought, because they hauehave power from God to call, in whose hands it is. But to omit that question for this time, sufficient approbation of our ministery may be had from the fruits of our ministers, as they are ministers; for to leaue the fruits of their liues, as sufficient meanes to iudge them by, our ministers teach through Gods blessing; the true and wholesome doctrine of the Prophets and Apostles, and are alloued and called hereto by the gouernours of the Church, and accepted of their people, whose obedience to the faith is the seale of their ministery: and this is sufficient to confirme the calling of our ministers; if it had not, Christ would not hauehave said, Ye shal know them by their fruits.
3. Use. Whereas Christ saith, Ye shall know them, speaking to all hisThe people ought to bee able to iudge of teachers. hearers, he takes it for graunted, that eueryevery beleeuer may bee able to iudge of false Prophets: and therefore eueryevery one in the Church of God ought to labour for so much knowledge, whereby hee may bee able to knowe a Teacher by his fruits and doctrine. This then sheweth, that eueryevery one ought to know the summe of true religion, comprised in the Articles of faith, and in the commandements of the Law, both for their true meaning, and right and profitable vse vntounto themselues: which thing I note, because I know many deceiue themselues herein, thinking that God will excuse them for their want of knowledge, because they are not booke-learned▪ But let vsus consider, wee hauehave eueryevery one this care, to be able to iudge of meates which concerne our bodies, which be wholesome, and which not▪ should wee not then hauehave much more care of our soules, to be able to discerne of doctrines in religion, which be either the poison, or saluation of our soules.
4. Vse. Whereas wholesome doctrine out of Scripture is a noteWe may vse the ministrie of wicked liuers. of a true Prophet, it teacheth vsus that we may lawfully vse the ministery of those men, whose liues and conuersations be euill and offensiue, if so be their doctrine bee sound and good. The Disciples of our Sauiour Christ must not doe according to the waies of the Scribes and Pharisies, but yet they must hear… them when they sit in Moses chaire: that is, when they teach Moses doctrine. And Paul is glad when Christ is Math. 23. 2, 3. Philip. 1▪ 18.truly preached, though it be not in sinceritie of affection, but of enuie. When the Disciples saw a man that was not called by any speciall calling…k. 9. 49. to follow Christ as themselues were, and cast out deuills in the name of Christ, they thought it intolerable, and therefore forbad him; but Christ said, Forbid him not, for he that is not against vsus, is with vsus: And the like may be saide of them that preach wholesome doctrine, though their liues be still offensiue: for in doctrine they be with Christ, and so farre-forth must be approoued. Againe, consider that the vertue and efficacie of the word and Sacraments administred by men, is not from the minister, but from God: a letter is not the worse because it is brought by an vnhonest or vnfaithfull carier. Neither doth the euill conscience of the minister, defile the good conscience of the honest hearer, and worthie receiuer. This must be remembred, because many take offence at the life of the minister, so as they will not heare his doctrine, if his conuersation be scandalous.
V. In that a Prophet is to be knowne by his fruits, and the maineThe maine dutie of students in diuinitie. fruit of a true Prophet stands in the good handling of Gods word for the edification and saluation of his hearers; hence the children of the Prophets, and those that are set a part for the ministerie of the word are taught, that they must make this the maine and principall ende of all their studies, to be able to bring forth the fruits of a true Prophet: that is, to interpret …ight the word of God, and thence to gather out wholesome doctrines and vses for the edification of Gods people. And for the inforcing of this dutie let vsus consider, first, that it is Gods commandement so to doe: 1. Cor. 14. 1. Seeke for spirituall gifts, but specially to prophesie. Againe, the greatest skill of a Prophet stands in the true expounding and right diuiding of Scripture, so as it may become food for mens soules. 2. Tim. 2. 15. Show thy selfe a workeman that needeth not to be ashamed, in diuiding the word of truth aright. And lastly, this true fruit of a minister serues to build vp Christs kingdome, to beate downe the kingdome of sinne, and to feede the soules of men with the foode of euerlasting life. It will be said, this course is good among the common people; but this is not the learning which is required in the handling of the word in the schooles of the Prophets. I answer, It is the greatest learning that can be in a minister to be able thus to diuide the word of God aright: it goes beyond the gift of tongues and of miracles. 1. Cor. 24. 1, 2. I de… not but that it is a part of learning vsed of the learned, to take a text of Scripture, and to make a scholasticall discourse vponupon the same: But yet the worke of a Prophet stands rather in expounding Scripture by Scripture, and in diuiding the same aright, giuing thereout wholesome doctrine for the edifying of the people of God that heare. In former times when the studie of Scripture was neglected, men betooke themselues to expound the writings of men, and so prophesie was banished, and all sound knowledge in the truth of God: and hence arose diuersitie of opinions, and multitudes of foolish questions. And so will it be with vsus if prophesie faile: for to leaue the right handling of Scripture is the way to bring in all errour and barbarisme in religion.
VI. EueryEvery minister of the Gospel is hereby taught, that he oughtWhat commends a minister. to be answerable to his calling, walking worthie of the same; for a good minister is knowen by his good fruites, and therefore he must be faithfull in performing all those duties which his calling doth binde him vntounto. The titles and calling of a minister be high and excellent, but yet they will not commend any man for good vnles he bring forth the friuts of a minister in the faithfull discharge of his ministeriall duties.
Lastly, hence we must learne, not to take offence though the minister failes in his life and conuersation, yea though there be contentions in the ministerie about matters of Doctrine: for these are not the friuts of the ministerie which is Gods ordinance, but of sinnefull men who bewray their imperfections in this holy calling.
Thus much of the Rule. Now followes the proofe and explication thereof, by a comparison drawen from nature, in these wordes, vers. 16. Doe men gather grapes of thornes or figges of thistles: vers. 17. So eueryevery good tree bringeth forth good fruit, & a corrupt tree bringeth forth euill fruit. vers. 18. A good tree cannot, &c. The comparison standeth thus, As a tree is knowen of eueryevery one by his fruit, so is a Prophet by his teaching. More particularly, As a good tree brings forth good fruit, and cannot bring forth euill fruit: and as an euill tree brings forth euill fruit, and cannot bring forth good fruit: euen so a true Prophet teacheth wholsome doctrine, and cannot teach false doctrine: and a false prophet teacheth false doctrine, and cannot teach true doctrine.
Touching this similitude: first, obserue in generall from the ground of this comparison, that our Sauiour Christ here makes two kind of trees: a good tree, and an euill tree: by an euill tree meaning that which in regard of any fruit is as a rotten tree, as is the briar, the thorne, and thistle: for though they liue and growe, yet they are void of good fruit, and so are called euill. Now here it may well be demaunded, whence this difference of trees doth come, for all were good by creation, Gen. 1. 31. God saw all that he had made, and lo… it was very How some …ces becom euill.good. Answ. Whether thornes or thistles were created of God I will not now dispute: it is not certen that they were: but now it is playne there remaines this difference among plants; some are good: some are bad: the goodnesse that is in some comes from Gods blessing: but the badnesse and barrennesse of others comes from the curse of God vponupon the earth and vponupon all creatures for the sinne of our first parents, as we may see, Gen. 3. 17. 18. The earth is cursed for thy sake: thornes also and thistles shall it bring forth vntounto thee. And by this we may see the grieuousnes of our mother sinne, it hath made the earth barren and cursed, and many a goodly plant to become fruitles, and vnprofible: and therefore when we behold these things in the world, we must take occasion hereof to consider our owne sinne, and blame our selues and not the creatures, for they were cursed for our sakes.
Now more particularly: This comparison is here specially applied vntounto Prophets: but if we compare this place with S. Luke, Chap. 6. 44. and 45. we shall see the holy Ghost their restraineth not this saying to Prophets alone, but inlargeth the same vntounto other men, saying, a good man out of the good treasure of his heart bringeth forth good things, and an euill man out of the euill treasure of his heart bringeth forth euill. Now by comparing these together we may see that this comparison reacheth both vntounto Prophets and to all other men: from whence we may gather these instructions.
I. What we are to conceiue and thinke of a man that is not regenerate:The state of the vnregenerate. we are all by nature branches of the wild oliue, and therefore as a thorne cannot bring forth a grape, nor a thistle figges; no more can a man vnregenerate bring forth a good worke. And this we may more plainely conceiue, if we consider a little the workes of man: they may all be reduced to three heads: some are euill, as works forbidden of God; some are things indifferent, beeing neither forbidden nor commannded; and some are good workes, as outward duties of the morall law. Now for euill works, they cannot possible be good in any man. For works indifferent, as eating, drinking, buying, selling, &c. they are sinnes, not in themselues but in him that vseth them beeing out of Christ: and for the outward duties of the morall law, as euill iustice, liberalitie, and such like, they are good workes in themselues, because God requireth them, but yet in the vnregenerate they are sinnes: To the pure all things are pure: but to them that are defiled and vnbeleeuing is nothing pure, Tit. 1. 15. and, Without faith it is vnpossible to please God, Hebr. 11. 6. It wil be said, that liberalitie, chastitie, &c. be the good gifts of God. Ans. That is true, and they be good workes as they are giuen and commaunded of God: but as they are receiued and vsed of the naturall man, they are sinnes: for he failes from the right vse of those actions; both for the beginning of them, (for they proceed not in him from a pure heart, a good conscience, and faith vnfaigned) and also in the ende; he doth them not for the glorie of God simply, but withall he aimes at his owne praise and reputation, or some such sinister respect.
The vse of this Doctrine is this: I. it teacheth vsus to consider andThe greatnes of originall sinne. acknowledge the greatnes of our originall sinne. Our naturall corruption is most grieuous and fearefull; it makes vsus to sinne in whatsoeuer things we doe, though in themselues they be things indifferent, or els good works.
II. This ouerthrowes the conceit of popish writers, which teachSauing grace is not vniuersall. Bellarm. de grat. & lib. arb l. a. c. 5. G…b Bi… ▪ l. 2. dist. 27. d…b. 4. that God giues to all men an vniuersall common grace or helpe sufficient by which they may be saued if they will: And for them which want the meanes of the word of God, they say, that if they vse that common grace of nature wel, God will giuegive them further grace whereby they may come to saluation. But here we see, a naturall man hauing a good gift of God cannot of himselfe vse it well: the best things he doth, though they be good in themselues, yet they be sinnes in him.
III. Here also we may see what a miserable case we are in whileThe miserie of the vnregenerate. we remaine vnregenerate, for we can doe nothing but sinne: we be like to thornes and thistles which either bring forth no fruite, or els bad fruites and therefore we must labour to become new plants in Christs orchard, being ingraffed into him by faith, and made new creatures by regeneration, hauing beleeuing hearts and good consciences, that so we may bring forth good fruites vntounto the praise and glorie of God.
IV. We may hence learne a generall rule touching a righteous man:Good works follow iustification. namely, that a man must first be truly iustified and sanctified before he can doe a good worke… first, a tree must hauehave the sappe and nature of a good tree, and then it brings forth good fruits and not before. And thisConcil. Trid. sess. 6. cap. 7. & can. 32. ouerturnes a point of naturall and popish religion, that a man may be iustified and saued by his good workes; but that which followes cannot be a cause of that which went before: the fruit cannot make the tree to be good, but onelyonly declare and manifest that it is good, from whence it comes that the fruit is good, and so good works they proceede from iustification. They say iustification twofold: one, whereby a man of an euill man is made a good man; the second whereby of a good man one is made better: the first they say is of works, but the second iustification…eli…r. de …us…i…. l. 4. c. 14 is of grace. Ans. But this is false: for the fruit makes not the tree a better tree, but if the tree increase in goodnes, it proceedes from some other cause, not from the fruit thereof.