Upon What Grounds the People of God Are to Obey the Law

1 TIM. 1. 8, 9.

HAving confuted some dangerous inferences, that the Antinomian makes from that precious doctrine of Justification, I shall at this time answer only one question, Upon what grounds are the people of God to be zealous of good workes? for it’s very hard to repent, to love, to be patient, or fruitfull, and not to doe them for this end, to justifie us: And, howsoever theologically, and in the notion, we may make a great difference between holinesse as a way or meanes, and as a cause or merit of salvation; yet practically the heart doth not use to distinguish so subtilely. Therefore, although I intend not to handle the whole doctrine of Sanctification or new obedience at this time; yet I should leave my discourse imperfect, if I did not informe you, how good works of the Law done by grace, and justification of the Gospel, may stand together.

First therefore take notice what we meane by good works. We take not good works strictly, for the works of charity or liberality; nor for any externall actions of religion, which may be done where the heart is not cleansed; much lesse for the Popish good workes of supererogation: but for the graces of Gods Spirit in us, and the actions flowing from them: For, usually, with the Papists and Popish persons, good works are commonly called those superstitious and supererogant workes, which God never commanded: or, if God hath commanded them, they mean them as externall and sensible; such as, Coming to Church, and, Receiving of Sacraments; not internall and spirituall faith, and a contrite spirit, which are the soule of all duties: and if these be not there, the outward duties are like clothes upon a dead man, that cannot warme him, because there is no life within. Therefore much is required even to the essence of a godly work, though it be not perfect in degrees: As, 1. It must be commanded¹ by God. 2. It must be wrought in us by the Spirit of God. All the unregenerate mans actions, his prayers, and services are sinnes. 3. It must flow from an inward principle of grace, or a supernaturall being in the soule, whereby a man is a new creature. 4. The end must be Gods glory. That which the most refined man can doe, is but a glow-worm, not a starre: So that then onely is the work good, when, being answerable to the rule, it’s from God, and through God, and to God.

2. That the Antinomian erreth two contrary wayes about good works: Sometimes they speak very erroneously and grosly about them. Thus Islebius Agricola, the first Antinomian that was (who afterwards joyned with others in making that wicked Book, called, The Interim) and his followers, deliver these Positions, That saying of Peter, Make your calling and election sure, is dictum inutile, an unprofitable saying, and Peter did not understand Christian liberty. So again, As soon as thou once beginnest to thinke, how men should live godlily and modestly, presently thou hast wandered from the Gospel. And again, The Law and works only belong to the Court of Rome. Then, on the other side, they lift them up so high, that, by reason of Christs righteousnesse imputed to us, they hold all our workes perfect, and so apply that place, Ephes. 1. Christs clensing his Church, so, as to be without spot or wrinkle, even pure in this life. They tell us not onely of a righteousnesse or justification by imputation, but also Saintship and holinesse by this obedience of Christ: And hence it is, that God seeth no sin in beleevers. This is a dangerous position: and, although they have Similies to illustrate, and distinctions to qualifie it; yet, when I speak of imputed righteousnesse, there will be the proper place to shew the dangerous falshood of them.

3. You must, in the discourse you shall heare concerning the necessity of good works, carefully distinguish between these two Propositions: Good workes are necessary to beleevers, to justified persons, or to those that shall be saved; and this, Good works are necessary to justification and salvation. Howsoever this later is true in some sense, yet, because the words carry as if holinesse had some effect immediately upon our justification and salvation, therefore I do wholly assent to those learned men, that think, in these two cases, we should not use such a Proposition: 1. When we deale with adversaries, especially Papists, in disputation; for then we ought to speak exactly: Therefore the Fathers would not use the word […] of the Virgin Mary, lest they should seem to yeeld to Nestorius, who denyed her to be […]. The second case is in our sermons and exhortations to people; for, what common hearer is there, that, upon such a speech, doth not conceive that they are so necessary, as that they immediately work our justification? The former proposition holds them offices and duties in the persons justified; the other, as conditions effecting justification.

4. These good works ought to be done, or are necessary upon² these grounds: 1. They are the fruit and end of Christs death, Titus 2. 14. It’s a full place: The Apostle there sheweth, that the whole fruit and benefit of Christs redemption is lost by those that live not holily. There are two things in our sins: 1. The guilt, and that Christ doth redeem us from: 2. The filth, and that he doth purifie from: If Christ redeem thee from the guilt of thy lusts, hee will purifie thee from the noisomenesse of them. And mark a two-fold end of this purification, that we may be a peculiar people: This word […], Hierome saith, he sought for among humane authours, and could not finde it: therefore some think the Seventy feigned this, and […]. It answers to the Hebrew word Segullah, and signifieth that which is precious and excellent, got also with much labour: so that this holinesse, this repentance of thine, it cost Christ deare. And the other effect is, zealous of good workes. The Greek Fathers observe, the Apostle doth not say followers, but zealous; that doth imply great alacrity and affection. And, lest men should think we should onely preach of Christ and grace; These things speak, (saith he) and exhort: And Calvin thinketh the last words [Let no man despise thee] spoken to the people, because they are for the most part of delicate eares, and cannot abide plaine words of mortification.

5. There is some kind of Analogicall relation between them and³ heaven, comparatively with evill works. So those places, where it’s said, If wee confesse our sins, he is not onely faithfull, but also just, to forgive us our iniquities: So 2 Tim. 4. 8. a Crowne of righteousnesse, which the righteous Judge, &c. These words doe not imply any condignity, or efficiency in the good things wee doe; but an ordinability of them to eternall life: so that evill and wicked workes, they cannot be ordained to everlasting life, but these may. Hence some Divines say, That though godlinesse be not meritorious, nor causall of salvation, yet it may be a motive: as they instance; If a King should give great preferment to one that should salute him in a morning, this salutation were neither meritorious, nor causall of that preferment, but a meer motive arising from the good pleasure of the King: And thus much they think that particle, for I was an hungry, doth imply. So that God, having appointed holinesse the way, and salvation the end, hence there ariseth a relation between one and the other.

6. There is a promise made to them. 1 Tim. 4. 8. Godlinesse hath⁴ the promises (as it is in the Originall;) because there are many promises scattered up and down in the Word of God: so that to every godly action thou doest, there is a promise of eternall life. And hereby, though God be not a debtor to thee, yet he is to himselfe, and to his owne faithfulnesse; Reddis debita, nulli debens, cryed Austine: so that the godly may say, Oh, Lord, it was free for thee before thou hadst promised, whether thou wouldst give me heaven or no; but now the word is out of thy mouth: not but that we deserve the contrary, onely the Lord is faithfull; therefore, saith David, I will mention thy righteousnesse, i. e. faithfulnesse, onely: and the Apostle, This is a faithfull saying, and worthy of all acceptation. This made them labour, and suffer shame. If you aske, How then is not the Gospel a Covenant of workes? That in brief shall be answered afterwards.

7. They are Testimonies whereby our election is made sure. 2 Pet.⁵ 1. ver. 10. Make your calling and election sure. The Vulgar Translator interposeth those words [per bona opera,] and complaineth of Luther, as putting this out of the Text, because it made against him, but it’s no part of Scripture. Now observe the emphasis of the Apostle, […] first they must be very diligent, and the rather (which is spoken ex abundanti) [to make their calling and election sure] What God doth in time, or what he hath decreed from eternity to us in love: [to make sure, […].] Estius and other Papists strive for firme, and not sure; and so indeed the word is sometimes used: but here the Apostle speaketh not of what it is in it selfe, but what it is to us, and the certainty thereof. And observe the Apostles motives for making our election sure; 1. Ye shall never faile: the word is used sometimes of grievous, and sometimes of lesser sins; but here hee meaneth such a failing, that a man shall not recover again. 2. An entrance shall be abundantly ministred into heaven. It’s true, these are not testimonies without the Spirit of God.

8. They are a condition, without which a man cannot be saved. So that although a man cannot by the presence of them gather a⁶ cause of his salvation; yet by the absence of them he may conclude his damnation: so that it is an inexcusable speech of the Antinomian, Good works doe not profit us, nor bad hinder us; thus Islebius. Now the Scripture, how full is it to the contrary? Rom. 8. 13. If ye live after the flesh, ye shall dye. So, Except yee repent, yee shall all likewise perish. Such places are so frequent, that it’s a wonder an Antinomian can passe them all over, and alwaies speak of those places which declare Gods grace to us, but not our duty to him. Without holinesse no man can see God: now, by the Antinomians argument, as a man may be justified while he is wicked, and doth abide so; so also he may be glorified and saved: for this is their principle, that, Christ hath purchased justification, glory, and salvation for us, even though sinners and enemies.

9. They are in their owne nature a defence against sinne and corruption.⁷ If we doe but consider the nature of these graces, though imperfect, yet that will pleade for the necessity of them. Eph. 6. 14, 16. There you have some graces a shield, and some a breastplate: now every souldier knoweth the necessity of these in time of war. It’s true, the Apostle speaks of the might of the Lord, and prayer must be joyned to these; but yet the principall doth not oppose the instrumentall. Hence Rom. 13. they are called the weapons of the Light. It’s Luthers observation, He doth not call the works of darknesse, the weapons of darknesse; but good works he doth call weapons, because we ought to use good works as weapons, quia bonis operibus debemus uti tanquam armis, to resist Satan: and he calls them weapons of light, because they are from God, the fountaine of light; and because they are, according to Scripture, the true light; although Drusius thinketh light is here used for victory, as Jud. 5. 31. Psal. 132. 17, 18. and so the word is used by Homer: and Marcellinus speaks of an ancient custome, when, at supper time, the children brought in the candles, they cryed, […].

10. They are necessary by a naturall connexion with faith, and the⁸ Spirit of God: Hence it’s called faith which worketh by love. The Papist Lorinus thinketh we speak a contradiction, because sometimes wee say, faith only justifieth; sometimes, that unlesse our faith be working, it cannot justifie us: but here is no contradiction; for it’s onely thus: Faith, which is a living faith, doth justifie, though not as it doth live; for faith hath two notable acts: 1. To apprehend and lay hold upon Christ, and thus it justifieth. 2. To purifie and cleanse the heart, and to stirre up other graces, and thus it doth not: And thus Paul and James may be reconciled; for James brings that very passage to prove Abraham was not justified by faith alone, which Paul brings to prove he was; because one intends to shew that his faith was a working faith; and the other, that that alone did concurre to justifie: and thus in this sense some learned men say, Good workes are necessary to preserve a man in the state of justification, although they doe not immediately concurre to that act: as in a man, although his shoulders and breast do not concur immediatly to the act of seeing; yet if a mans eye and head were not knit to those parts, hee could not see: and so, though the fire doe not burne as it is light, yet it could not burn unlesse it were so; for it supposeth then the subject would be destroyed. It’s a saying of John Husse, Where good workes are not without, faith cannot be within, Ubi bona opera non apparent ad extra, ibi fides non est ad intra: Therefore, as Christ, while he remained the second Person, was invisible, but when he was incarnated, then he became visible; so must thy faith be incarnated into works, and it must become flesh as it were.

11. They are necessary by debt and obligation: So that God by his⁹ soveraignty might have commanded all obedience from man, though he should give him no reward of eternall life: Therefore Durand did well argue, that we cannot merit at Gods hand, because the more good wee are enabled to doe, wee are the more beholding to God. Hence it is, that we are his servants, Servus non est persona, sed res: and we are more servants to God, then the meerest slave can be to man; for, we have our being and power to work from him: And this obligation is so perpetuall and necessary, that no covenant of grace can abolish it; for, grace doth not destroy nature, gratia non destruit naturam.

12. By command of God. This is the will of God, your sanctification:¹⁰ So that you may prove what is that good and acceptable will of God. And thus the Law of God still remaineth as a rule and directory: And thus Paul professed hee delighted in the Law of God in his inward man; and that place, Rom. 12. presseth our renovation, comparing us to a sacrifice, implying we are consecrated, and set apart to him (a dog or a swine might not be offered to God:) And the word [Offer] doth imply our readinesse and alacrity. He also addeth many epithets to the will of God, that so we may be moved to rejoyce in it. There is therefore no disputing or arguing against the will of God. If our Saviour, Matth. 5. saith, He shall be least in the Kingdome of heaven, that breaketh the least commandement; how much more inexcusable is the Antinomian, who teacheth the abolition of all of them?

13. They are necessary by way of comfort to our selves. And this¹¹ opposeth many Antinomian passages, who forbid us to take any peace by our holinesse. Now it’s true, to take them so as to put confidence in them, to take comfort from them, as a cause, that cannot be; for, who can look upon any thing he doth with that boldnesse? It was a desperate speech of Panigarola a Papist (as Rivet relates) who called it folly to put confidence onely in Christs bloud. We know no godly man satisfieth his own heart in any thing he doth, much lesse can hee the will of God. Wee cannot at the same time say, Lord, forgive me, and, Pay me what thou owest; yet these good works, though imperfect, may be a great comfort unto us, as the testimony of Gods eternall love to us. Thus did Hezekiah, 2 Kings 20. 3. Hezekiah is not there a proud Pharisee, but a thankfull acknowledger of what is in him: and some consider, that this temptation might fall upon Hezekiah, that when he had laboured to demolish all those superstitions, and now became dangerously sick that hee had not done well; therefore he comforts himselfe in his heart, that hee did those things with, not that he meant an absolute perfect heart, but a sincere, and comparatively perfect. Hence it’s observed, the word I have walked, is in Hiphil, I have made my selfe to walke; implying the dulnesse, and sluggishnesse, and aversnesse he found in his heart to that duty: so that prayer being, as one calls it well, Speculum animi, the soules glasse, you may gather what was a comfort to him. Thus Paul, 2 Tim. 4. I have fought a good fight, &c. It is true, those words, A crown of Righteousnesse, The just Judge, and Render, doe not prove any merits in Paul, as the Papists plead; but yet Paul declareth this, to keep up his heart against all discouragements. We are not therefore to take comfort from them, so as to rest in them; but so as to praise God thereby. It’s a good way, nesciendo scire, that so wee may praise God for them; and, sciendo nescire, that so we may be humble in our selves.

14. They are necessary in respect of God, both in that hee is hereby¹² pleased, and also glorified. When we say, They are necessary in respect of God, we understand it declaratively, to set forth his glory; for, when God is said to be the end of all our actions and goodnesse, he is not finis indigentiae, an end that needs them; but finis assimilationis, an end that perfects those things, in making them like him: Now two waies they relate to God; 1. God is hereby pleased; so the Apostle, Hebr. 13. Hee is well pleased: So that as Leah, though blear eyed, yet, when shee was fruitfull in children, said, Now my husband will love me; so may Faith say, Now God will love me, when it abounds in the fruits of righteousnesse; for, our godly actions please God, though imperfect; onely the ground is, because our persons were first reconciled with God. Secondly, they referre to God, so as to glorifie him; as his name is blasphemed, when we walke in all wickednesse. It’s true, it’s Gods grace to account of this as his glory, seeing it’s so defective.

15. They are necessary in regard of others. Matth. 5. 17. Let your¹³ light shine before men. Hee doth not there encourage vain-glory, but he propounds the true end of our visible holinesse; for godlinesse, being light, it ought not to be under a bushell. Hence, both in the Tabernacle and Temple, the light was placed in the midst; and it ought to extend to others, that hereby they may glorifie God in heaven: As, when we see an excellent picture, we doe not praise that so much, as the Artificer who made it. Wee ought so to walk, that men should glorifie God, who hath made us so heavenly, so humble, so mortified. Hierome said of Austin, that he did diligere Christum habitantem in Augustino; so ought we to walk, that others may love Christ dwelling in us. 1 Pet. 3. 1. it’s an exhortation to wives, so to walke, that their husbands may be won to the Lord. Thou prayest for thy husband in a carnall condition, thou wouldst have him go heare such a Minister, and such Sermons; see that thy life also may convert him. The Apostle by the phrase, without the word, meaneth the publique preaching; so that the wives life may preach to him all the day: and that same phrase, […], doth imply, 1. the great price that every mans soule is worth; 2. the delight that they ought to take in converting of others, even the same that merchants doe in their trade.

16. Holinesse and godlinesse inherent is the end of our faith and justification:¹⁴ and that is the meaning of our Divines, who say, Charity, or Love of God is the end of faith, because God hath appointed this way of justification by faith, till he hath brought us into eternall glory, and there we have perfect inherent holinesse, though even then the glory and honour of all that shall be given to Christ. Now, indeed, it hath pleased God to take another way for our acceptation, then shall be hereafter; not but that God might, if he had pleased, have given us such a measure of grace inherent, whereby we might have obtained eternall life, being without sin, and conformable to his will: but this way hath pleased his wisdome, that so Christ and Grace may be exalted, and wee for our sins debased in our selves. Therefore good is that of Anselme, Terret me tota vita mea; namapparet mihi aut peccatum, aut tota sterilitas: My whole life terrifieth me, for I see nothing but sin, or barrennesse. Only this may make for the excellency of Sanctification, that therefore is Christ, and Grace, and Justification, and all, that at last we may be made perfectly holy.

Now some Divines have gone further, but I cannot goe along with them: As, 1. Those that doe give them causality and efficiencie of our justification and salvation: And, if they should use the word Efficiency in a large sense, it might be true, but dangerous: but otherwise, to take Efficient strictly, they cannot; for so was the covenant of works at first. Adams obedience would not have meritoriously, but efficiently procured his happinesse. Hence, by the Apostle, faith is not included as works are rejected, for they are rejected as efficients of our salvation; but faith is included as the instrumentall and passive receiving of it.

2. Some learned men have said, Though good works doe not merit eternall life, for that is wholly purchased by Christs death; yet, say they, accidentall degrees of glory our godlinesse may obtaine: but that is not safe; for, first, it’s questioned by some, whether there be such degrees at all, or no; but grant it, yet even that must be of grace as well as others.

Lastly, some hold our temporall mercies to come to us by a covenant of workes, but not our spirituall: this also is hard; for, we may have these good things either by Christ, or else by the forbearance of God, who doth not take the advantage against us for our sins.

I shall say no more of this, then by answering a main doubt.

Object. If good workes be still necessarily requisite, why then is not the covenant of grace still a covenant of works: not as at first in Adam, when they were to be perfect and entire; but by grace, pardoning the imperfection of them, in which sense the Arminians affirme it?

Answ. Although good workes be requisite in the man justified or saved, yet it’s not a Covenant of workes, but faith: and the reason is, because faith only is the instrument that receiveth justification and eternall life; and good workes are to qualifie the subject beleeving, but not the instrument to receive the covenant: so that faith onely is the condition that doth receive the covenant, but yet that a man beleeve, is required the change of the whole man; and that faith onely hath such a receiving nature, shall be proved hereafter (God willing).

Use. Of exhortation, to take heed, you turne not the grace of God into licentiousnesse: suspect all doctrines that teach comfort, but not duty; labour indeed to be a spirituall Anatomist, dividing between having godlinesse, and trusting in it: but take heed of Separating Sanctification from Justification. Be not a Pharisee, nor yet a Publican: so that I shall exhort thee at this time, not against the Antinomianisme in thy judgement onely, but in thine heart also. As Luther said, Every man hath a Pope in his belly; so every man an Antinomian. Paul found his flesh rebelling against the Law of God, reconcile the Law and the Gospel, Justification and Holinesse. Follow holinesse as earnestly, as if thou hadst nothing to help thee but that; and yet rely upon Christs merits as fully, as if thou hadst no holinesse at all. And what though thy intent be onely to set up Christ and Grace, yet a corrupted opinion may soon corrupt a mans life; as rheume, falling from the head, doth putrefie the lungs, and other vitall parts.

Footnotes

1. Foure things required to the essence of good works. ↩

2. Good works are necessary: 1. Because they are the fruit of Christs death. ↩

3. 2. Because (in respect of evill workes) there is some Analogy between heaven and them.
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4. 3. Because a promise is made unto them.
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5. 4. Because testimonies assuring us of our election.
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6. 5. Because we cannot be saved without them.
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7. 6. Because they are a defence against sin[…]
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8. 7. Because necessary by a naturall connexion with faith, and the Spirit of God.
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9. 8. By debt & obligation.
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10. 9. By command of God. 1 Thes. 4. 3. Rom. 12. 2.
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11. 10. By way of comfort to our selves.
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12. 11. Because God is glorified by them.
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13. 12. Because others are benefited thereby.
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14. 13. Because godlinesse inherent is the end of our faith and justification.
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