Exposition of Colossians, Sermons · Chapter 1 · Verse 10
Ver. 10 VER. 10. That ye might walke worthy of the Lord, and pleaſe him in all things, being fruitfull in all good works, and encreaſing in the knowledge of God.
The Apoſtle ſets downe in this verſe the end of his prayer for the Coloſſians: to what end he praied for them, namely,Generall reſolution of the tenth verſe. that they might walke worthy of the Lod. Now becauſe they might doubt how farre that extends, to walke worthy of the Lord, in the next words he explaines it, euen to the pleaſing of him in all things, yea but might ſome ſay, how ſhall we walke ſo worthy of the Lord, as that we may pleaſe him in all things. The Apoſtle in the words following doth tell vsus, by being fruitfull in all good works which is amplified in the laſt words, by the effect of ſuch fruitfulneſſe, namely, a further meaſure of illumination and knowledge of God, encreaſing in the knowledge of God. Theſe are the generall parts of this verſe, come we to the words as they are layd downe by the Apoſtle.Particular interpretations. The word (walke) is well knowen to them that hauehave any little reading in the Scriptures, (who read with obſeruation of the phraſe) to be borrowed from trauellers ſignifying to liue, or to hold on a courſe of life, either generally in the duty of Chriſtianity or in ſome particular place and calling, to walke worthy of the Lord is not as the popiſh ſorte expound it, to liue ſo as that by Chriſtian good life, we anſwere the iuſtice of God, according to the rigor and exact rule of iuſtice, propounded in the morall Law, but that wee walke in vprightneſſe, and ſincerity of heart, as it is,Gen, 17, 1. walke before mee, and be then vpright, and ſo as it becommeth them who are called by the Goſpell, to bee the ſonnes and daughters of God, and to the hope of ſaluation: the Apoſtle exhorteth to walke worthy our vocation,Epheſ, 4, 1. Philip. 1, 27. and that our conuerſation be as it becommeth the Goſpell of Chriſt by which we are called to bee the ſonnes of God, and to the hope of ſaluation, theſe two places ſerue to expound this, and ſhew that the words are thus to be conceiued, as if the Apoſtle had ſaid that ye might liue both in reſpect of the duties of Chriſtianity, (of your particular place and calling, vprightly as in the preſence of the Lord, and as it becommeth them who are called by the Goſpell to bee the children of God, and to the hope of Saluation.
Doctrine. Firſt, in that the Apoſtle prayed for the Coloſſians,Our knowledge of Gods will ought to end in practiſe Doct. 1 that they might be fulfilled with the knowlege of Gods will, to this end that they might walke woorthy of the Lord, we are taught, that our knowledge of the will of God muſt end in practiſe. Looke what meaſure of knowledge we hauehave, wee muſt expreſſe it in the like meaſure of holineſſe and obedience. For why? the will of the Lord reuealed, teacheth either things to be beleeued, and thoſe are to be effectuall to ſtirre vsus vp to holineſſe, as the Apoſtle ſaith, ye hauehave not ſo learned Chriſt, ye hauehave not ſo learned things to be beleeued concerning Chriſt, as that your learning and knowledge of him ſhould leaue you in your corruption, to walke as other Gentiles doe, that beleeue not, or elſe the will of the Lord reuealed teacheth things to be done which indeede are neuer truly knowne of vsus, but in the practiſe of them, as wee know not in ſuch ſort as wee ought what any that is ouer vsus, either Father or maſter or gouernour doth command to bee done, vnleſſe we doe it, for that is the end of their command, which is not knowne but in the practiſe: againe knowledge in many places of the Scripture is compared to light, and wherefore is light giuen, but that wee ſhould walke in it. Wherefore ſhines the ſunne, but that a man ſhould go out to his labour, ſo the light of knowledge is giuen that wee ſhould walke in it.Epheſ. 5.8. It is the argument of the Apoſtle: yee were once darkneſſe, but now are light in the Lord: walke as children of light, the night is paſt, and the day is at hand let vsus therfore caſt away the works of darkneſſe, and let vsus put on the armour of light, ſo that we walke honeſtly as in the day, not in gluttony & drunkennes, neither in chambering and wantonnes, nor in ſtrife and enuying.
Vſe. For the vſe of this point note wee this, there is neuer a one of vsus liuing vnderunder the preaching of the Goſpell,Look we that our life bee proportionable to our knowledge & profeſſion. but we will ſeeme to hauehave gotten thus much knowledge, that we are to repent of our ſinnes, and beleeue in Chriſt, that wee may bee iuſtified and ſaued, wee will thinke there is great diſgrace and indignity offered the meaneſt of vsus, if we be told we know not theſe things: though few indeed know them as they ought. Now then as we profeſſe that we know in ſome meaſure the doctrine of faith and repentance,Note. ſo let vsus looke that our life be proportionable to our knowledge, that we walke in that light that is giuen vntounto vsus, take heede we be not found ſleeping in the day light, and ſtanding ſtill and idle in the midſt of our knowledge; and in this caſe beware of the ſubtilty and cunning of the Deuill, who ſo perſwades with many that though they know Faith and repentance to be the way to life and ſaluation, yet they need not ſo preſently, and ſo ſoone as they know it, to walke in that way, but that it is enough for them to enter into that path at the hower of their death, & ſufficient to expreſſe the knowledge of faith and repentance in death, and not in the courſe of their life, and to make his perſwaſion plauſible and powerfull, he comes vponupon them, as he came vponupon our Sauiour Chriſt himſelfe with ſcriptum eſt, it is written, and he telleth them they may finde it in the booke of God; and that the theefe on the croſſe repented at his laſt houre, and was receiued to mercy, and by this he doth ſo bewitch many, that they mocke at the doctrine of timely repentance, and ſooth vp themſelues in their prophaneſſe, and ſay (tuſh) if wee may hauehave but time to call for mercy at our death, it is enough, it is no matter for walking in the way of repentance, what ſhould a man trouble himſelfe that way, till he grow olde, or bee ſicke and lye vponupon his death bedde, repentance ſhall ſaue a man at any time, and we hope to dye repentant, and the ſeruants of God. Thus doth the Diuell delude and deceiue many a poore ſoule, wee muſt take heed of this ſubtilty and ſtrong deluſion of Satan, and that we may be armed and ſtrengthened againſt it, conſider. Firſt, that though true repentance bee neuer too late, yet late repentance is ſeldome or neuer found, a man that hath liued a leud and a vitious life, and is now at the point to yeeld vp the ghoſt, ſorrowing and greeuing, may iuſtly doubt of his ſorrow, whether it be true godly ſorrow or no, though it be about his ſin, becauſe he cannot wel perceiue whether it proceed from a loathing of his ſinne, or from a feare of death, and whether he bee humbled before the mercy of the Lord, or in reſpect of his puniſhing hand; we hauehave one example indeed in the Scripture, the thiefe on the croſſe that repened truely at his laſt hower, but we hauehave a thouſand to the contrary. Now what a madneſſe is it for a man to caſt himſelfe on ſuch a dangerous point, to enter into ſuch a way wherein onelyonly one hath eſcaped, and thouſands hauehave periſhed. Againe, though God hauehave promiſed forgiueneſſe to true repentant ſinners, yet hath hee not promiſed repentance to eueryevery ſinner, that eueryevery ſinner ſhal repent when he luſt, wee finde not that in all the booke of God: this wee find, that hee threatneth ſuch as know his will touching repentance, and walke not accordingly, but ſleepe ſecurely in their ſinnes, that he will come vponupon them ſuddenly, yea, ſo as he wil be ſure to find them ſleeping, the Lord threatened the Church of Sardi,Reu. 3.3. that he would come vponupon her as a theef, who watcheth his time, and commeth when men are a ſleepe, yea more then that, for the theefe by making a noyſe happily awaketh thoſe that are lodged in the houſe that he breakes into; but the Lord ſaith further to that Church, thou ſhalt bee ſtill aſleepe, and ſhalt not know what howre I will come vponupon thee. This we ſee verified vponupon many, who either are cut off by ſudden death in the very act of ſinne, or if they hauehave time giuen, yet the Lord either takes away vnderſtanding from them, or ſends vponupon them ſuch an horror and fearefull expectation of his wrath that they cannot repent, if then wee would not hauehave our ſorrow doubtfull, euen ſuch as we ourſelues may iuſtly ſuſpect not to be godly ſorrow, but rather ariſing from the weakenes of the fleſh, or bitterneſſe of paine, if we would not hauehave the Lords wrath to ſurpriſe vsus, & to take vsus ſleeping in ſinne, and cut vsus off ſuddenly in our ſin, let vsus learne to expreſſe the doctrine of repentance, not o… ly in death, but in our liues, and to walke according to the meaſure of our knowledge of faith and repentance. In the next place in that the Apoſtle ſaith that the end of our knowledge of the will of God muſt be a walking woorthy of the Lorde, that is as becommeth ſuch as are called by the Goſpell to be his children, we are taught that we muſt frame and portion out our liues according to the meaſure Doct. 2 of Gods mercy towards vsus, we hauing receiued mercy from the Lord,Our life muſt be proportioned to the meaſure of Gods goodnes towards vsus. wee muſt walke according to the meaſure of mercy: if we perſwade our ſelues wee hauehave ſo great mercy vouchſafed vsus, as to bee the ſonnes and daughters of God, we muſt lead our liues in a proportionable meaſure of holineſſe and obedience, and walke as becommeth ſonnes, as the Apoſtle exhorteth:Eph, 5.2 3. Walke in louelove euen as Chriſt hath loued vsus, and hath giuen himſelfe for vsus, to bee an offering and ſacrifice of a ſweet ſmelling ſauor to God. But fornication and all vncleanneſſe, or couetouſneſſe, let it not be once named among you, as it becommeth Saints, there is the ground of his exhortation, that hauing receiued ſo great mercy and grace to be Saints, we are to walke as is fitting the Saints of God, and there is great reaſon why wee ſhould ſo walke, becauſe as the earth rendreth to the husbandman the fruit of his paines beſtowed vponupon it, ſo we ſhould render to the Lord the fruit of his mercy beſtowed vponupon vsus, and that is repentance,Roman, 4, 2. a renouncing of all vngodlineſſe, and a liuing ſoberly and righteouſly, and godly in this preſent world.Tit. 2.12. And this is a duety of great Vſe. 1 good vſe and conſequence, if it were thought on and remembred,It will ſeeme to be a ſoueraign reſtraint from ſinning againſt God. it would hould vsus backe from many notorious ſinnes, would men be ſo prophane? would they break out into ſuch blaſphemous oathes, ſuch curſed ſpeaking, ſuch drunkenneſſe, ſuch filthineſſe as many doe, if they did keepe in their mind a regiſter, and remembrance of Gods mercies and fauours towards them in their bodies and ſoules, in their friends, in their countrey, in their magiſtrates, in their miniſters or any other way; no doubtleſſe, if ſuch perſons as are carried with violence againſt their neighbours to ſmite them with the venom of their railing and ſlanderous tongues, would but call to minde when they are in their heate; and their raging and madde mood the Lords mercy towards themſelues, how the Lord hath dealt with them in great mercy, both in their creation and preſeruation, and many other innumerable bleſſings, and (as they perſwade themſelues) in the greateſt mercy of all, the forgiueneſſe of their ſinnes, and that they are to walke accordingly. Would they then goe on in their fury? no without queſtion, then as Nehemiah ſaid cap. 6.11. ſhould ſuch a man as I flee, ſo they would ſay, ſhould ſuch a man or ſuch a woman as I that hauehave receiued ſo great mercy from the Lord, ſhould I ſo farre forget the Lords mercy, as to rage, raue, and ſome out mine owne ſhame againſt my brethren; no, no, I will rather ſuffer any iniury then I will doe ſuch wickedneſſe and ſinne againſt my gratious and mercifull God, this no doubt would be the fruit of the remembrance of this duety, let vsus then bee carefull to remember and thinke vponupon it, that we are to walke in a meaſure of holineſſe anſwerable to Gods mercy towards vsus, and know that if wee doe not ſo walke, wee turne Gods grace into wantonneſſe, and then certainely the Lord wil turne his mercy into iudgement. Now to the words following (and pleaſe him in all things) heere the Apoſtle makes knowne how farre walking woorthy of the Lorde doth extend, namely to the pleaſing of him in all things, the originall words ſignifie onelyonly thus much,Interpretation. to all pleaſing, but hauing reference and reſpect to that which (goes before the walking worthy of the Lord,) they may well be thus rendred, to his liking in all things, to the pleaſing of him in all things. Now to pleaſe the Lord is (in a word) to obey the will of the Lord, according to that comparatiue ſpeech,1. Sam, 15, 22. where we ſee, that to pleaſe the Lord, is to obey the will of the Lord (in all things) that is in thought, word, and deede.
Ob.We cannot pleaſe the Lord in all things, for who is it that ſinnes not?
Anſ. It is true, we are not to looke what we can doe, but what we ought to doe, and what is our duty, we are to endeauor and to breath after that, euen to pleaſe the Lord in all things, yea to deſire and ſeeke after it, as much as our appointed food,Math. 5.6. to hunger and thirſt after it, for vponupon that, our Sauiour pronounceth a bleſſing, wee are to labour in truth and ſincerity to obey the will of God in all things, and if we faile in any things, (as we cannot chuſe but faile in many things) yet we ſo endeauouring the Lord accepts our imperfect obedience in Chriſt, in and by whom the weake obedience of true beleeuers is accepted as the Apoſtle ſaith, thus then are theſe words to be conceiued,1. Pet. 2.5. as if the Apoſtle had ſayd, euen to the hearty and ſincere throgh imperfect obedience of the will of God, in thoght word and deed, which is pleaſing vntounto him by the mitigation and moderation of the Goſpell, whereby the Lord doth moderate the rigour of the Law, and accept of your imperfect obedience as pleaſing vntounto him in Chriſt.
In that the Apoſtle doth deliuer the ſincere obedience Doct. 3 of true beleeuers vnderunder the title and terme,Our moſt ſincere obedience to Gods will cannot ſtand without reproofe in the ſight of God. not of ſatisfying but of pleaſing the Lord, and that onelyonly in Chriſt: we are taught, that though we walk as becōmeth the children of God, yet we doe not thereby ſatisfie the iuſtice of God; our true and moſt ſincere obedience to the will of God, is not able to ſtand without reproofe in the ſight of God, the greateſt and higheſt degree of excellency it can reach vntounto, is in Chriſt to pleaſe the Lord. Wee ſhall finde that the Apoſtle doth often inculcate and beat vponupon this point that our walking as becommeth vsus, doth pleaſe the Lord,1. Theſſ. 4.1. Heb 13.16. but neuer that it doth ſatisfie his iuſtice. The cauill of the Papiſts on that place is not woorth the anſwering; they make (promeretur) to hauehave a paſſiue ſignification, and ſo no latine word, but a barbarous tearme. The point deliuered may further bee confirmed by this reaſon: there is no good thing done by any beleeuer and regenerate perſon, but it is ſtained by his intermedling corruption. Euen our righteouſneſſe is as a menſtruous clout, and therefore not our beſt and moſt ſincere obedience can ſatisfie the iuſtice of God, and ſtand in his ſight without reproofe.
Againſt this reaſon the Papiſts take exception,Exception. and ſay is the beſt obedience of true beleeuers ſtained with ſinne, then it cannot pleaſe God, for ſay they, ſhall we ſay, that a ſinnefull worke is a pleaſing ſacrifice to God, that is blaſphemy, the Lord hates ſinne and all ſinnefull workes, ſo that either you muſt make the obedience of true beleeuers not ſinfull, or if ſinnefull, then not pleaſing to God.
Anſw. Wee anſwer againe, that the obedience of true beleeuers is not abſolutely ſinnefull, for then it could neuer bee pleaſing to God; it is holy and good, for the kind, as it is enioyned by God, and as comming from the Spirit of God, but in the maner of doing it faileth and comes ſhort of that perfection Gods iuſtice requires. Againe, the Lord doth pardon the ſinnefulneſſe of the obedience of true beleeuers & ſo accept of it in Chriſt, & in him, not in it ſelfe, is it pleaſing to God; and it ſtill remaines a truth, that the moſt our beſt obedience can be aduanced vntounto, is to bee pleaſing to God, this muſt ſerue to enforme our iudgements, and to ſtrengthen vsus againſt the contrary opinion of the Papiſts, Vſe. who hold and teach, that the obedience of beleeuers doth anſwer the iuſtice of God,Conſutation of the Papiſts. and make them more iuſt in the ſight of God. We muſt hold it for a truth, that our beſt obedience is ſo farre from ſatisfying the iuſtice of God, as that it pleaſeth not God vnleſſe he behold it in mercy, and in the face of Ieſus Chriſt. Marke we further what the Apoſtle adioynes to the pleaſing of the Lord, that it muſt be in all things: our inſtruction thence is this, that true and ſincere obedience of the will of God muſt bee entire, ſuch as will approoue themſelues to the Lord, and pleaſe him, muſt ſincerely without doubling Doct. 4 obey his will in eueryevery thing; howſoeuer we cannot reach to that perfection to pleaſe God in al things,True obedience to the will of God muſt be entire yet it muſt be the purpoſe of our hearts, we muſt purpoſe to pleaſe him in all things, and not to offend him in any thing, if we doe, it muſt be againſt our purpoſe. It is ſaid of Ioſias that he turned to God according to the whole Law, and of Zachary and Elizabeth, Luke 1.that they walked in all the commaundements of God: which is not to be vnderſtood as that they kept the law in perfection, but in the purpoſe of their hart, they did not wittingly breake the commandements of God, & the reaſons why we are thus to pleaſe God in our purpoſe and endeauour are theſe. Firſt becauſe the commandements of God are ſo conioyned and linked together, as the tranſgreſſion of one is the breaking of all,Iam. 2.10. for he that breakes one is guilty of all. Againe he that liues in the manifeſt breach of any one commaundement of God, if occaſion be offered, he will break all, he being not regenerate, as hee doth plainely ſhew by his ſinne, if it bee for his profit or pleaſure, he will breake all the commandements of God. Hence it followes neceſſarily, that ſincere obedience to the will of God muſt be entire.
Let no man therefore perſwade himſelfe, Ʋſe. that he is one pleaſing to God,He that liues in any one knowen ſinne cannot perſwade himſelfe that he is pleaſing to God. becauſe the world which ſees but the outſide cannot conuince him of ſinne, when his owne conſcience telles him, hee liues in the manifeſt breach of ſome commandement of God. Neither let any one flatter himſelfe that his wayes pleaſe God, becauſe he doth proſper in outward things, as many thinke they are highly in Gods fauour becauſe they hauehave proſperity: that is a leaden rule, onelyonly then wee pleaſe the Lord, when our obedience to his will is entire, when we purpoſe and endeauour to approue our hearts and liues vntounto him in all things; and to helpe vsus forward in this, know,Note. that we can neuer hauehave aſſurance of our owne ſaluation, till wee hauehave this holy purpoſe and godly endeauour, ſo long as we liue in the manifeſt breach of any commandement of God, though it bee only known to our ſelues, our conſciences will not be ſetled, it will at one time or other riſe vp & condemn vsus, & if our conſcience condemne vsus, God is greater and knoweth all things,1 Ioh. 3.20. if then we would not be in continuall doubt of our owne ſaluation, which is a fearefull ſtep to deſparation, let vsus put on a goodly purpoſe of hart to pleaſe God in all things, both in thought, word and deed. The wordes following are an anſwer to a doubt that might ariſe from the former part of this verſe, for ſome might ſay, how ſhall we walke worthy of the Lord:Interpretation. the anſwer is by being fruitfull in all good workes, that word (fruitfull) is metaphoricall, and borrowed from trees that beare fruit, that as fruitbearing trees bring forth fruit according to their kind, ſo we are to bring forth good workes, and to be fruitfull, is to bring forth good works, that is to ſay, holy and good actions,1. Iohn 3. for good workes are oppoſed to actuall ſinne, wee finde them propoſed vnderunder the name of actuall righteouſneſſe, and ſet againſt actuall ſinne, where Saint Iohn makes oppoſition betweene doing righteouſneſſe and committing ſinne, and to do righteouſneſſe is to performe a good worke, therefore, by good workes wee are to vnderſtand holy and good actions: whereas the Apoſtle ſaith further (in all) his meaning is in all ſorts of good works, inward & outward in body and minde, to inſiſt in the Apoſtles own ſimilitude, as fruitfull trees bring not forth fruit onelyonly, on one bough or branch, but on eueryevery branch plenty of fruit, ſo good workes the fruits of beleeuing Chriſtians muſt be brought forth not only by the hand, the foot, the tongue and other members, but in all the powers of the ſoule, and in all and eueryevery member of the body.
Doct. 5 Now to the doctrine: firſt, we are to marke that the Apoſtle hauing teſtified the faith of the Coloſſians,Good works are fruits of faith. heere he faith, that he prayed further for them, that they might be fruitfull in all good workes, whence wee may conclude, that good workes follow faith, and are fruits of faith, wee ſhall finde this point if we obſerue it conſtantly, taught by the Apoſtle. For firſt, he teacheth that we are iuſtified by faith in Chriſt, and then ſanctified, and that our ſanctification is a fruit of our iuſtification, and therefore, good workes which are part of ſanctification, they follow faith, and are fruits of faith in them that are iuſtified. Hence it is that hee ſaith,1. Tim. 1.5. that louelove and ſo the duties of louelove, good workes, come out of a pure heart, good conſcience and faith vnfained, Vſe. and that text cleerely prooues this truth, it needs no further light for manifeſtation of it.
The vſe of this point may be this, are good works fruits of faith, then it is erroneous,It is erroneous to ſay, that workes are the forme and life of faith. nay, very abſurd, to ſay as the Papiſts doe, that they are the forme and life of faith, not to make faith to be faith, but to make it good, liuely and auailable to iuſtification, for ſo they teach. Now this is very groſſe, who knowes not that it is contrary to all reaſon, being contrary to the courſe of nature, to ſay, that the fruit giues life to the tree, eueryevery man that knowes anie thing can ſay to the contrary, that the tree giues life to the fruit, ſo ſaith giues life to good workes, not good workes to faith, to make it auaileable to iuſtification, the life and forme of faith, by which it is effectuall to iuſtifie, is ſpeciall affiance and truſt on Gods mercy in Chriſt, and though ſuch faith cannot be without works after it hauehave iuſtified, they follow vponupon it as fruits, yet doe they not concurre with faith to the forming of it in the act of iuſtification, they hauing relation to faith as fruits, they onelyonly as fruits declare it to be effectuall in it ſelfe, they giuegive not life vntounto it. In the next place in that the Apoſtle is not content to ſay, (that ye might walke worthy of the Lord) but hee addes Doct. 6 bringing forth as being fruitfull,Our obedience to Gods will muſt not be onelyonly inward and habituall. we are taught that our obedience muſt not be only inward and habituall, we muſt not content our ſelues with the hauing of any grace, be it neuer ſo excellent, be it faith or the feare of God, but we are to ſhew it and let it appeare in the actions of faith and of the feare of God, as fruitfull trees in their ſeaſon doe bud and bloſſome and their fruits grow to ripeneſſe, and yeeld comfort to the owners, ſo our obedience and ſubiection to Gods will and grace wrought in vsus, muſt ſhew it ſelfe in the fruits of it, to the glory of God, and the good of our brethren, and hence it is, that the Godly are called trees planted by the water ſide which bring foorth fruit in due ſeaſon, yea, ſo planted,Pſal. 1.3. as that in reſpect of their rooting they feel not when the heat commeth,Ierem. 17.1. & the yeere of drought cannot make them ceaſe yeelding fruit.
Thus it is with all Gods children, Ʋſe. & thus it ought to bee with all of vsus, that hauehave anie grace wrought in vsus,So it ought to be with all that hauehave any grace wroght in them. we are to manifeſt in the fruits of grace, & there is great reaſon for this, for why? the Lord will hauehave his grace that is in vsus, known both to our ſelues & others, that is the end of al the Lords dealing with vsus, either by proſperity or aduerſity, to diſcouer what is within vsus, what grace there is in our hearts; we our ſelues cannot know whether we hauehave any grace in vsus or no, but by the fruits of it, for example, the ſappe of a tree beeing good, the tree is good, yet it is not knowen to be good by the ſappe, but by the fruits of it, ſo we are not knowen to be good and to hauehave grace in vsus, but by the fruits of grace, and therefore the grace that is wrought in vsus, muſt appeare in the fruits of it, the feare of God muſt ſhew it ſelfe in the fruits of it, yea, in the proper fruits, ſuch as properly iſſue and come from the grace of Gods feare, wrought in the hearts of Gods Children, and thoſe are ſpecially theſe, euen a trembling and a reuerent awe of God in proſperity, and a willing and ioyfull ſubiection to his will in aduerſity, not to bee lift vp in pride, or to lie ſecurely in ſinne in proſperitie, or to be vtterly deiected in time of aduerſity, but to tremble before the Lord in proſperity, when the hearts of the wicked are moſt lift vp, and to be inwardly comforted in the Lord in time of aduerſity, theſe be the fruits that muſt be ſent forth from the inward root the true feare of God, and thus the grace of God, that is in vsus whatſoeuer it bee, muſt appeare in the fruits of it. And that wee may bee ſtirred vp to this duty, conſider wee that the Lord will not, acknowledge any grace in vsus, vnleſſe it appeare in the fruits, the Lord ſayth to Abraham, when he ſaw his willingneſſe to offer his ſon in ſacrifice, now I know that thou feareſt me, ſeeing for my ſake thou haſt not ſpared thine onelyonly ſonne: Gen. 22.12.The Lord knew what heart was in Abraham before, he knowes the hearts of all his, but then by that fruit hee did acknowledge his true feare to be in him: ſo doth the Lord, then acknowledge any grace in vsus, when it appeares in the fruits of it; againe, we muſt know if we content our ſelues with the habite of righteouſneſſe in the hauing of any grace in our hearts, the Papiſts ſhall riſe vp in iudgement againſt vsus, and condemn vsus, for they bring foorth the fruits of their falſe religion, and blinde deuotion, yea the very Athieſts and vileſt Miſcreants of the world, ſhall ſtand vp in iudgement againſt vsus, for they walke after their luſts, they ſhew the corruption of their hearts in all curſed fruits of impiety and ſinne, let it then be a ſhame for vsus to be behind them; let as many of vsus as perſwade our ſelues wee are religious and fearing God, be ſtirred vp to expreſſe the power and fruit of our religion and feare, that ſo the Lord may acknowledge his owne grace in vsus, wrought by his owne good Spirit, and that neither Papiſts nor Atheiſts may euer by the euidence of their vnſauory fruits, riſe vp againſt vsus in iudgement, and condemne vsus.
Note we further, the Apoſtle ſaith, fruitfull in all good Doct. 7 workes, We muſt expreſſe grace receiued in all good fruits.whence we are taught that wee are to expreſſe the grace that is in vsus by all good fruits, for as true regeneration is vniuerſall, a transformation of the whole man into the image of Chriſt, ſo it muſt appeare and ſhew it ſelfe in all the powers of the ſoule, and if we be able to doe much, we are not to content our ſelues with doing a little, as the Lord ſhall enable vsus, we muſt be fruitful in all good works and this is indeed a ſure teſtimony of the ſoundneſſe of religion. Before wee leaue theſe words, a cauill of the Popiſh ſort occaſioned from this, and the like places of Scripture, is to bee anſwered. Hence the Papiſts take occaſion to wrangle and to reaſon againſt that truth taught by our Church, that the beſt workes of beleeuers are ſtained with ſinne, after this manner (ſay they) we finde that the holy Ghoſt heere and in other places of Scripture calleth many workes of beleeuers, good workes, and wee muſt needes thinke the holy Ghoſt ſpeaketh the truth: but if they were infected with ſinne, they could not be truely called good, for it can be no good worke that faileth either in ſubſtance or in circumſtance, or that hath anie one fault in it, bonum ex integra cauſa, malum ex quolibet defectu, that is truely good, that is eueryevery way good, and that is bad that hath any defect, therefore you muſt either ſay, that the holy Ghoſt cals euill good, and that is blaſphemous, or elſe acknowledge many good workes free from ſinne.
Anſw. To this we anſwer: firſt, they reaſon from an Epithite or title that the Scripture giues to workes conſidered in the abſtract by themſelues as they are commanded, or as we are moued to doe them, and ſo indeed they are holy and good, but that is no good argument nor proof, that good duties done by vsus, admitte we be true beleeuers, are perfectly good as we do them, and that they are free from the ſtaine of ſinne as they come from vsus.
Replie.Againe, becauſe they will ſay wee finde, workes called good in concreto, conſidered together with the doers, & as they are done by beleeuers.Matth, 3, 16. Let your light ſo ſhine before men that they may ſee your good workes, & glorifie your father which is in heauen. The holy ghoſt calling works done by vsus good it follows they are not infected with ſin, for if they be infected (ſay they) then they cannot be truly called good.
Anſw. Wee anſwere againe that is not true they ſay; that if workes be infected with ſinne, then they cannot be truely called good, for workes inioyned by God, are very good in their owne kinde, and good as they come from grace, and the root of Faith, & the infection they receiue by our corruption, intermedling in the doing of them doth not prooue that they are not truly good, but that they are not perfectly good, and it makes them come ſhort in the meaſure of goodneſſe and perfection, and ſo the workes of true beleeuers ſtained with ſinne, may be, and are in the ſcriptures called good, becauſe they are truely, though not perfectly good, as one ſaith well, they are called good, not after perfect iuſtice, but as is agreeable to our human fragility. The laſt words of this verſe containe the effect of fruitfulneſſe, in good workes, namely a further meaſure of illumination and knowledge of God,Interpretation. we are to vnderſtand knowledge of things to be beleeued concerning God, either touching his Eſſence, attributes, or workes, but ſpecially experimentall knowledge of his grace and mercy in Chriſt vntounto ſaluation, for theſe wordes hauehave reference to that in the 6. verſe (truly knew the grace of God) the firſt thing weare to obſerue from them, is from the dependance of them, with the words going before, in that the Apoſtle ſaith, being fruitful in al good works, & ſo increaſing in the knowledge of God, we are taught that fruitfulnes in good works, it brings forth a further meaſure of diuine & ſauing Doct. 8 knowledge, good life increaſeth ſauing knowledge of God,Fruitfulneſſe in good works brings forth a further meaſure of ſauing knowledge. he that is fruitfull in good works, he feedes vponupon his owne works, & by the very iuice of ſuch fruits; his knowledge of the grace of God is nouriſhed and increaſed, indeed many wicked men, whoſe liues, abound with much impiety, and are ouerſpread with curſed fruits of ſinne, hauehave ſometimes a great meaſure of diuine knowledge, and by ſtudy and paines, doe encreaſe it, but the point is this, that diuine and ſauing knowledge is encreaſed by fruitfulnes in good workes, and this may further be confirmed by Scripture,Iohn 7.17. ſaith our Sauiour, if anie man doe the will of God, hee ſhall know of the doctrine whether it be of God; he there proceedes from dooing the will of God to the knowledge of his doctrine. What man is he that feareth the Lord?Pſalm. 25.2. him will he teach the way that he ſhall chuſe, and verſe 14. the ſecret of the Lord is reuealed to them that feare him: and his couenant to giuegive them vnderſtanding: which wordes muſt needs be vnderſtood of encreaſe of knowledge, becauſe no man feares the Lord with true filiall feare, but he hath ſome knowledge of his mercy; and this alſo may be further ſtrengthened by reaſons. Firſt, the more we exerciſe ourſelues in the feare of the Lord, the more holy wee are, and the more holy, the better able are wee, to diſcerne holy things; as in manuary trades, the more a man of ordinary capacity doth exerciſe himſelfe in his trade, the more cunning and skilfull he becomes: ſo the practiſe of holy duties, doth helpe and ſtrengthen vnderſtanding of holy precepts. Secondly, the more holie we are, the neerer we come to the nature of God, and to the puritie of his word, and ſo wee are better able to diſcerne things reuealed from God in his word.
The vſe Ʋſe. of the point is this, do good workes ſerue, not onelyonly to the glory of God, and the good of men; but doe they rebound backe to our ſelues, euen to this vſe alſo, to a further encreaſe of ſauing knowledge,The right vſe of encreaſing in knowledge is to bee doers of the thing we doe know. learne the right method and order of proceeding. Doſt thou deſire to encreaſe and to grow in the knowledge of God; then bee a doer of that thou knoweſt already, and thou ſhalt be bleſſed in thy deed as Iames ſpeakes, cap. 1.24. thou ſhalt finde a bleſſing on thy good work, to bring forth a further meaſure of knowledge. Many ſay they deſire the knowledge of God, and to be inſtructed in his waies, but in the meane while they will not forſake their owne euill waies, and ſo though they hauehave means of inſtruction, they faile of their purpoſe. Doſt thou come to the hearing of the word and thinke to be further built vp in ſauing knowledge, and yet art guilty to thy ſelfe, that thou art ſo farre from beeing fruitfull in good workes, as thou haſt not reformed that ſinne of thine, whereof thou haſt often beene conuinced, be it pride, couetouſneſſe, &c. I dare be bold to tell thee it is not poſſible, thou ſhalt finde that the Lord will puniſh thy fruitleſſe hearing, with dulneſſe and hardnes of heart. A ſcorner ſeeketh wiſedome and findeth it not,Prou. 14.6. or ſhee will not be found, for ſo much doth the holy ghoſt imply in that ſentence, that the grace of Gods ſpirit eſtrangeth it ſelfe, not onelyonly from ſuch as ſcorne and deride religion, but from ſuch as profeſſe religion, and li…e wickedly, from the proud and vngodly, and if God withhold or withdraw his grace, what can follow, but heauineſſe of minde, hardneſſe Doct. 9 of heart, and vntowardnes to eueryevery good duty. The wordes themſelues doe further offer vntounto vsus this poynt of inſtruction,We are to goe on from one meaſure of ſauing knowledge to another. being the very matter and ſubſtance of them, that we are to goe on from one meaſure of ſauing knowledge to another, we are to encreaſe in the knowledge of God. This truth appeares both in generall, that we are to grow in grace, and in ſpeciall,2. Pet. 3.18. that wee are to grow in the knowledge of God, in one and the ſame ſentence, grow in grace and in the knowledge of our Lord and Sauiour Ieſus Chriſt: the equity and reaſon of it is laid down, they that know moſt, know but in part.1. Cor 13.9. Therefore wee are to labour eueryevery day for increaſe of holy knowledge, and to that purpoſe let vsus conſider, that if we hauehave the meanes of knowledge, and doe not increaſe in knowledge, it argues Vſe. 1 that wee are ſoule-ſicke,Motiue. and that there is ſome ſecret diſtemperature in our ſoules, if a man eate and drinke, and finde not his body thereby nouriſhed and ſtrengthened, he muſt needs thinke all is not well within him; ſo if wee come to the feeding of our ſoules both by the worde and ſacraments, and finde no encreaſe of grace and ſauing knowledge, it is more then a preſumption that our ſoules are diſtempered and much out of order. Againe if we content our ſelues in our weake and ſmall meaſure of knowledge, we are in great danger to bee ſeduced, and drawen into any error, for certainely where we are weake (be it in vnderſtanding, or be it in affection) there the temptation will come againſt vsus, at one time or other. If then we would not make it more then probable, euen plaine to our ſelues, that we hauehave ſome feſtred ſore, and ſome lurking diſeaſe in our hearts, if we would not be corrupted and miſled by popiſh inchanters, and ſeducers, and periſh together with them, let vsus labour to encreaſe in knowledge, and holy vnderſtanding, that we may find the truth, hold the truth, walke in the truth, and liue and die in the truth.