Propositions and Principles of Divinity Disputed, Section 27
PRINCIPLES CONCERNING GOOD WORKES. XXVII.
1 GOod workes are as neceſſary for the ſound and the vndoubted diſcerning of true ſanctification in a regenerate man, (wherof we hauehave ſpoken) as are good fruits in a tree that beareth, to ſhew that it hath bin rightlie graffed.
2 We call good works, the effects of thoſe actions onelie, which in the regenerat by the working of the Spirite of God through faith, are ſquared according vntounto the preſcript rule of Gods law, that in them God might be glorified, and our neighbours helped.
3 There are foure thinges then to be eſpeciallie obſerued in this definition; the holy Ghoſt, as the efficient cauſe, Faith the inſtrumentall, the law of God the formall, Gods glorie and the edification of our neighbour, as the finall.
4 Out of theſe former parts rightlie vnderſtoode, the whole doctrine of good workes is made cleare; and with al the falſe doctrines, both of ancient and new writers in this argument, are out of them eaſily confuted.
5 In the firſt place then, to ſpeak of the efficient cauſe; we affirme, that we are enabled to doe good workes, onelyonly by the grace and aſsiſtance of the holy Ghoſt, renuing our harts, when as it doth incline our vnderſtanding, our wil, & all our members, which are turned from God, in ſuch ſort, as we do obey the knowen will of God: for the worketh in vsus both to will and to do.
The PAPISTS then are deceaued, who leaning vponupon their owne ſtrength, do brag of their free-will, and their naturall abilities, as if it laye in them to preuent or go before the firſt grace, by a kinde of Praeparation: and as though of themſelues they could in a ſort bring foorth good workes.
6 Secondly, as faith cannot be without good workes, ſo good workes can not be, where there is no faith.
Whereupon we condemne their errour, who boldlie auouch that good workes were, or coulde bee done by profane men, or ſuch, as were not endued with faith, howe juſt and wiſe ſoeuer they were accounted: ſeeing whatſoeuer is done without faith, is ſinne.
7 Although wee profeſſe that good works are no leſſe neceſſarily conjoined with faith, then light with the Sunne, or heat with the fire: yet do we not ſay that they are therfore reſpected of God, as though by them we deſerued; either to bee juſtified before him, or to bee made his Children.
8 And they are to be accounted to deale no leſſe impudentlie then raſhlie and ignorantlie, who raiſe vp the ſlander that we contemne and reject good workes, becauſe we hold that men are juſtified by faith onlie.
9 Thridlie, ſeeing the Law of God is the cauſe which giueth the forme vntounto good workes, (that is, the name of true goodnes) we auouch that none of thoſe things which hauehave no other ground then the bare will or reaſon of man can be reckened among good workes.
10 In like manner, that a man may bee ſaid to do well it is not ſufficient, that what he doth be found to be commanded in the Law of God: but this alſo is required, that he aſſuredlie know, that what hee doth bee enjoined vntounto him by the Lord, and that he doe it with an intent to obey God therein: For whatſoeuer is done with a doubtfull conſcience, is ſinne.
11 And although the good works of the regenerate be not perfect, becauſe, we cannot in this life, (no not though we be aſsiſted by the holie Ghoſt) liue according vntounto the preſcript of Gods law; but rather our good works are ſtained with manie blemiſhes: yet they do pleaſe God; not for any worthines of theirs, but partly becauſe our defects are couered, by the holines, merites and interceſsion of chriſt, and partly becauſe GOD, dooth of fauour, approoue and crowne them, not as they are in them ſelues, but as the effects of his Spirite in vsus, and witneſſes of our faith.
Whence wee gather, that the DONATISTS, PELLAGIANS, PHARISIES, ANABAPTISTS, MONKS, and the reſt of that batch are to bee condemned, who brag of a perfection of life and obedience, and doe ſecurelie reſt themſelues in their own workes, as though they were in euerie point anſwerable vntounto the law of God.
12 Laſtly, although we hauehave ſaid, that the ends of good workes, are the glorie of God, and the aedification of our neighbours; yet doth it not therefore follow, that …ereby other ends of greateſt moment be excluded; of which ſort, are the teſtimonie of a good conſcience, the ſure token of true Religion or Chriſtian faith, the aſſurance of our aeternall election, the auoyding of the puniſhment due vntounto euill workes, and the vndeſerued obtaining of the good works.
Wherefore we may juſtlie accuſe all Atheiſts, Antinomians quarrellers with the law, as though it were repugnant vntounto it ſelf; Hypocrits, Libertines, and impenitent perſons, as guilty of impietie; who either do deſpiſe good works as being vnprofitable, or condemne them as burdenſom vntounto the conſcience.
13 Neither is it to bee concluded, in aſmuch as in this mater, we make mention of rewards, as the ſcripture doth, that therefore, they are by merite due vntounto good workes: For whatſoeuer wee doe or can woorke, the ſame are wee bound to doe; and although wee had doone all, yet muſt wee confeſſe our ſelues to be vnprofitable ſeruants.
We doe againe heere abhorre, the MANICHAEES, PELLAGIANS, Phariſies and Papiſts, who eueryevery hand while, thruſting vponupon vsus that prodigious dreame of their own, concerning the merits of good workes doe thereby obſcure and diminiſh the onlie merit of the ſatisfaction of Chriſt.
Defended by IOHN BRVNE of Bearne.