Spiritual Refining, Religious treatise · Section 6 – Section 7
SECT. VI. Handling Grace as Gods workmanſhip, and Good VVorkes as the end thereof.
SERMON XLVI.
The New Creature is Gods Workmanſhip, alſo its neceſsity and dignity.
EPHES. 2. 10.
For we are his workmanſhip, created in Chriſt Jeſus unto good works, which God had before ordained, that we ſhould walk in them.
I Have choſen this Text as an additional to the further explication of this New Creature you have heard ſo much of: That as continuall dropping doth at laſt make an impreſſion into a very ſtone, ſo a conſtant information, and application of this Doctrine, may in the cloſe make a powerful change on you. To underſtand the Text, we muſt take notice of the coherence, as the very firſt word For, dothadvertiſe us. In the begining of this chapter the Apoſtle after a moſt divine and admirable manner, deſcribeth the whole nature of our juſtification, regeneration, and ſalvation.
1. From the Efficient cauſe, God rich in mercy; with the impulſive cauſe, For his great love wherewith he loved us.
2. From the Meritorious, or as the Logicians call it, the Procatarcticall cauſe, moving God from without, through Chriſt Jeſus.
3. From the Final cauſe, To ſhew forth the exceeding riches of his Glory. From this deſcription ſo magnificent and full of ſpiritual glory, ariſeth verſe 8. a ſure and ſolid propoſition, By grace ye are ſaved: From the firſt to the laſt, all is of Grace: And grace that is without us, viz. The good love of God, not any dwelling in us. We are ſaved: Salvation is here either put for juſtification, becauſe by that we are intituled to heaven, or elſe we are ſaid to be already ſaved, becauſe we have the ſeal and pledge of it here; and it is begun in us, and alſo we have a ſure right to it: and qui jus habet ad rem, rem ipſam videtur habere: ſome underſtand ſalvation, as much as a purgation, or deliverance from ſin; for as ſin is called death, ſo freedome from it, may be called life and ſalvation: it comes all to one. In the next place we have the inſtrumental cauſe of our ſalvation, and that is Faith: And leſt we ſhould be thought to have this faith of our ſelves, as if God indeed gave his mercy & grace to thoſe that believe, but we did believe by our own power; God giveth the Oyl, and we bring the veſſel to receive it, he preſently addeth, and that not of your ſelves, it is the gift of God: And as if the ſpirit of God would herein expreſly provide againſt all thoſe ſubtile opinions that craftily undermine Grace, he further addeth by way of oppoſition, Not of works, giving alſo a reaſon of the whole, leſt any man ſhould boaſt: Whereupon my Text is brought in as a reaſon to prove all is of Grace, For we are his workmanſhip. The ſtrength of this argument lyeth upon that rule in Logick, Nothing can be a cauſe and effect too, in the ſame conſideration. But our works and holineſs, they are the effects of his grace: We are his workmanſhip, therefore they cannot be a cauſe; and yet leſt by magnifying of Grace, and ſetting up of faith, excluding all that we do, he might ſeem to juſtle out good works, and an holy life, he ſaith, We are created in Chriſt to doe them, onelyonly they are effects flowing from grace, not cauſes producing grace. I ſhall at this time ouely inſiſt upon the Apoſtles reaſon ſet down generally in the Text. We are his workmanſhip, foreign, his figment, tranſlate ſome, his Creature, others; our tranſlators well, His workmanſhip. He doth not ſpeak of our naturall making, the forming of our bodies in the womb, and infuſing a ſoul, but of our ſpiritual renovation. Neither doth it ſignifie any kinde of workmanſhip; but a curious, and exact one: In which ſenſe, verſes are called Poems, as conſiſting of exact meaſure, and quantity. It may be an alluſion to thoſe expreſſions the Old Teſtament uſeth about the people of Iſrael, which God formed a people to himſelfe, Deut. 32. 6. Iſa 43. 21. eſpecially that place, Iſa 43. 7. is remarkable, I have created him for my glory, I have formed him, yea I have made him: where Mercer obſerveth a gradation; God by degrees did make Iſrael a glorious people, as he made the world by degrees, he created them, he formed them, that was a further work upon them; yea he made them, that was the fulneſſe and complement of all.
Doct. That all thoſe who are renewed in a ſpiritual manner by God, are his workmanſhip.Doct.
For the opening of this, conſider theſe things as introductory.
Firſt, That we become Gods workmanſhip, or his people (for it is all one) upon ſeveral grounds and titles: as1. We become Gods workmanſhip or people upon ſeveral grounds and titles. I. By conqueſt.
1. By conqueſt and victory. Satan is called The prince of the world, John 12. 31. And he rules in the hearts of the diſobedient, Epheſ. 2. He kept the whole world as his own Caſtle; but when Chriſt a ſtronger then he comes, the prince of this world is judged, and caſt out of his poſſeſſion John 16. 11. And now Chriſt having thus conquered, we become wholly his: Even as the people of Iſrael are ſaid to be the people that God had made for himſelf, becauſe he deſtroyed all their enemies for them, and delivered them from the hands of Pharaoh: So it is here, The people of God are his workmanſhip, becauſe delivered by the mighty power of God from all their ſpiritual adverſaries, that we being delivered from our enemies, might ſerve him without fear all the daies of our life, Luke 1. 74. Therefore never think thou art Gods workmanſhip, till thou ſee thy ſelf ſet at liberty and freedome from thoſe ſnares of Satan thou wert held captive in. If God hath not ſubdued thoſe luſts that war againſt thy ſoul, thou art as yet ſins and Satans, not the Lords. Obſerve that expreſſion of Peter, 1 Pet. 2. 11. Abſtain from luſts which war againſt the ſoul: Thy ungodlineſſe is a war-like adverſary againſt thee: Thou feareſt the enemy that may take away thy life, thy goods; but thou feareſt not thy ſins that are in battel aray to deprive thee of God. Oh therefore ſay unto thy ſoul, Oh my ſoul, Why loveſt thou to be in this dark Dungeon? Why are theſe cords and chains of ſin ſo pleaſing to thee? Oh pray to God that he would ſave thee and deliver thee from thoſe ſins, thy deadly enemies.
2. We are Gods people, and ſo his workmanſhip in respect of his gracious Covenant II. By covenant.and promiſe, for that is the tenor of the Covenant of Grace ſo often mentioned, I will be their God, and they ſhall be my people Jer. 31. 33. 2 Cor. 6. 16. So that to be Gods workmanſhip in this ſenſe, is the greateſt honour and priviledge we are capable of. Happy is the people whoſe God is the Lord, Pſal. 144. 15. Yea, happy is the people: the Pſalmiſt ſpeaks it comparatively to all thoſe outward bleſſings, that are there reckoned up: And indeed to have God our God, is the treaſure of all happineſſe and comfort; For then his omnipotency, his wiſedome, his goodneſſe, all his attributes are for thy uſe and advantage. It is to have the Fountain, the ſumm, the Treaſurie of all good: It is the Divines rule, That we muſt not go to an abſolute God, but relative one, conſidered in the relation of a gracious Covenent: For hereby God hath bound himſelf; and though we cannot plead our worth, yet we may his fidelity and truth: Though we cannot urge our works, yet we may his words: So that if we look into the Original of this workmanſhip, we ſhall finde it to be the onelyonly Grace of God: Gods word is gone out of his mouth; and ſo being once paſſed under this rod, as the Scripture expreſſeth it, Ezek. 20. 37. we may boldly urge at the throne of Grace, Oh Lord, it was once free to thee whether thou wouldſt own us or no, do good to us or not, but ſince thou haſt entered into promiſe with us, thou canſt not deny thy ſelf. So that to be Gods workmanſhip, Gods people, is to be had as it were into the mount of Transfiguration, and God ſhews thee all the glory of heaven, and ſaith, All this will I give thee.
3. We are his workmanſhip or people by purchaſe, and that at a dear rate, even by the III. By purchaſe.blood of Chriſt. Thus Chriſt is ſaid, To purchaſe to himſelf a peculiar people, zealous of good works, Tit. 2. 14. And herein that holds true which was told you not long ſince, That it coſts Chriſt more to make us his people, then to create the world; for there it was but his word, ſaying, Let there be light, and there was light: But here it is his death and ſufferings, to redeem us from our former evil waies. This ſhould make us even ſtartle, and be aſtoniſhed at the noiſome, and foul guilt of ſin, which plungeth us into an irrecoverable loſſe, unleſſe by Chriſts blood we are ſet at liberty: Every ſin is the price of Chriſts blood. Now herein people do much deceive themſelves; they look for ſalvation by Chriſts blood, but not for a freedom from the power of ſin, whereas the blood of Chriſt doth not onelyonly cleanſe away guilt, but it alſo makes white and fruitfull to every good word and work.
Laſtly, Which is moſt proper to this Text, we are his people and workmanſhip by a gracious renovasion, and making all things new in us. God once made us after IV. By renovation.his image, but we ſoon defaced that ſuperſcription: That therefore we may be his again, he makes us the ſecond time after his image again; and in this ſenſe we are here called his workmanſhip: God takes away our rubbiſh, and all our filth, and makes us a fit Temple for the Holy Ghoſt to dwell in. In this ſenſe the Pſalmiſt ſpeaking of the Church, ſaith, It is he that hath made us, and not we our ſelves, Pſal. 100 3. A… the wilderneſs doth not make it ſelf a Paradiſe, nor the weed a flower; no more can a people wallowing in their ſin, and tumbling in their filth, make themſelves an holy Temple unto the Lord. This is the Lords doing, and it muſt be marvellous in the eyes of all thoſe that behold it: As God is ſaid to create new heavens, and a new earth, ſo he ſometimes makes new inhabitants to dwell therein.2. A woful thing to be Gods workmanſhip by natural creation, and not by gracious renovation.
Secondly, That it is a wofull thing to be the workmanſhip of God by Naturall creation, and not his workmanſhip by gracious Renovation. It had been better for thee never to have been born, never to have been Gods creature in the firſt making, if thou art not his creature in the ſecond making. Thus our Saviour ſaid of Judas, It had been better for him he had never been born, Mark 14. 21. Some Scholaſtical heads have thought the very natural being of a man, to be ſo great a good, as that in reaſon a man would chuſe rather to be damned, then not to be at all: And therefore they expound that ſpeech of our Saviours concerning Judas, to be true only in regard of the ſenſitive part of a man, but not his rational. But this cannot hold: for
1. Damnation is the inflicting of an infinite evill upon a man, ſo far as he is capable of it, and the depriving him of an infinite good. Now to be, or to have a I. Why it were better never to be, then not to be new made.life, is but finite, limited good: If therefore thou art not Gods gracious workmanſhip, it had been better if thou hadſt been a Toad, a Serpent, yea, nothing at all, then to be a man: And if men in the extremity of their bodily paio, have curled the day that ever they were born, as we read Job and Jeremiah, though it was their great ſinful impatience to do ſo: How much rather muſt they cry out ſo in hell, where there is not one drop of hony in all the gall they have? Not the leaſt drop of water can be had to cool ſo much as the top of their tongue. Why then do not your ears tingle while they hear this? Art thou not a New Creature? Hath not God made thee all over anew? Oh miſerable man! Alas that ever thou wert born! How often wilt thou wiſh in the horror of thy conſcience, thou hadſt never been a man? Why doſt thou rejoyce in thy wealth, in thy greatneſs, in thy comforts, and haſt no true godlineſs to rejoyce in? If thou hadſt all Solomons wealth, and Methuſalems daies to enjoy it, yet if not Gods workmanſhip, wo be thee that ever thou wert born!
2. Thou hadſt better never have been Gods natural creature, if not this gracious creature; becauſe this natural life is fraughted with many miſeries and troubles, ſo II.that the grief is more then the joy: now to be miſerable here, and miſerable for ever hereafter, is miſery in its height. Man that is born of a woman is of few daies, and full of trouble, Job 14. 1. But man that is born of God, is incorruptible, and everlaſting, and full of peace and joy in the holy Ghoſt. Alas, all thy comforts in this life, which are but few, they hang but upon a thred of thy uncertain life: ſo that as the heathen ſaid, when one was commending the riches, and wealth of merchants, Non amo faelicitatem è funibus pendentem, I do not love that wealth which hangs upon ropes, if they break the ſhip miſcarrieth. We may ſay of all comforts: We love not that profit, that pleaſure which hangs upon thred: Why then doſt thou not betake thy ſelf to ſome ſolitary & ſerious contemplation? ſaying, What is my life worth? wherein am I more happy then beaſts? then that Toad that creeps there, if I be not made a new Creature?
3. Therefore better never be born, then not be this workmanſhip of God, becauſe hereby a man is fruſtrated of his end, and that true happineſs which ought to be the III.ſtudy and endeavours of all. Man as he was created with more remarkable excellency then other Creatures, therefore you have the Scripture bringing in God, as it were, conſulting with others, Let us make man after our own image; ſo was be ordained to a more ſublime and glorious end, which was to enjoy God, and hate eternal communion with him; and the means to partake of this beatitude, was the image of God, a pure and holy nature. Now when we loſt, or fell from this means and help, we alſo Apoſtatized from that glorious end: And by this means in ſtead of everlaſting happineſs, meet with everlaſting horror and damnation: So that if the bleſſedneſs of every thing lye in its proper and ſutable operations after the moſt perfect manner, to its proper end, then are we become moſt miſerable, who are turned both out of the way to, and end of all happineſs. Oh that men ſhould not more conſider the end why they are made, the end why God gives them to live and move and have a being, is it to eat and drink and ſatisfie thy llſts, and at laſt go down into hell in a moment? Oh be not as bruit beaſts, that periſh without underſtanding.
In the third place obſerve this, That as here in the Text we are called in the 3.general Gods workmanſhip, ſo in other places we have the particular kinde of workmanſhip expreſſed; For Gods word doth uſe ſeveral ſimilitudes to expreſſe our relation to God, that ſo what one is not emphatical to declare, the other may do it. Thus we have handled the relation of Sons, which is more then his workmanſhip; for an houſe is the Artificers workmanſhip, but it is not his Childe, and therefore he hath not ſuch endeared affections to it. In other places they are called, The wife of Chriſt, to ſhew their intimate conjunction, That they are bone of his bone, and fleſh of his fleſh; but in other places the Workmanſhip of God, under the inſtance of an houſe. As a man dwels in his houſe, ſo God doth not only make us his people, but he dwels in us afterwards: Now how rich and glorious muſt that ſoul be, who hath Chriſt lodging and reſting in it? He that ſits in his Glory at the right hand of God, doth alſo abide and dwell in thy heart. In other places, this workmanſhip is not only called an Houſe, but a Temple, 1 Cor. 3. and that denoteth more then an Houſe, viz. a peculiar deſtination and conſecration of it to God. Thus every godly man converted is made a Temple of the holy Ghoſt. Its peculiarly dedicated to God; ſo that luſts and Satan have nothing to do there. Thus you ſee what kind of Workmanſhip we are, Gods Houſe, Gods Temple. Oh the marvellous dignity and purity that ought to be in every New Creature! How comes Owls and Satyrs, luſts of darkneſſe to be in the Temple of the Lord! ſometimes we are his Workmanſhip of a Vine-yard, or a pleaſant Garden, as the book of Canticles ſignifieth, planted as Eden was by God himſelf? Now how come briars and brambles up in Gods Garden? So that the conſideration of our being Gods Workmanſhip ſhould make us take heed there be nothing of ſins, or the Devils workmanſhip in us.
In the fourth place conſider, Wherein Gods Workmanſhip as we are New Creatures, 4. Wherein Gods workmanſhip as we are New Creatures ſurpaſſeth that as we are creatures.ſurpaſſeth that as we are creatures; And herein we muſt remove one falſe difference that is aſſigned in Popery, which is this, God indeed (ſay they) made us without our ſelves, there was not our Will or Conſent required to it; but he doth not new make us, or cauſe us to be New Creatures without our Will; and they bring that old ſaying of Auguſtines, Qui fecit te ſine te, non juſtificabit te ſine te. He that made thee without thy own power, he will not alſo convert thee without thy own power. But the Scripture makes us wholly paſſive in that firſt work of grace. Although it be alſo true, That in being made New Creatures, we are not without underſtanding and a will at that time, but there is no natural imbred power in us to turn our ſelves unto God, as the very phraſe Workmanſhip and Created do import; and truly this is the end of the Apoſtle in this part of the Chapter, to exclude every work of ours; for if it be never ſo little, we may boaſt at leaſt ſo farre, but there is a vaſt difference in the original and cauſe of the one and the other.
Firſt, God made the world, and with other creatures, man as the epitome of all, I.out of his general love and goodneſſe. He did not create from natural neceſſity, as Bees make their Hives and Honey, or as the Sunne communicateth his light, but voluntarily and out of his meer love, Ex indulgentiâ, not indigentiâ. Bernard. So that it was Gods goodneſſe to thee to make thee a man, and not a toad, or a ſerpent: But the original of making us New Creatures is a ſpecial and more peculiar love. As Jacob loved Joſeph with a ſpecial love, and as a ſign thereof, gave him a party-coloured Coat: So God with a ſpecial favour is carried out to ſuch whom he converts, and beſtoweth on them the choice Ornaments of Grace. Hence it's never called Gods Grace, that he made the world; we doe not attribute it to Gods Grace properly that we live and have a being, but to his Love and Goodneſſe. But the Scripture doth peculiarly appropriate it to the Grace of God, that he elects us, juſtifieth, ſanctifieth and glorifieth us.
A ſecond Difference is, In regard of the acts and works of God in his adminiſtration II.and diſpenſation towards them; For God dealeth with man as a Creature in the way of a general Providence, and ſo man as a Creature meerly is looked unto, as the Beaſts of the field, and the Fowls of the air, only in a more noble Degree, becauſe he is a more noble Creature: but now Gods dealing to his New Creatures, is in a way of Predeſtination, and a Covenant of Grace; ſo that even the very outward Mercies that the New Creature hath, come from a ſweeter and more comfortable ſpring, then they doe to a meer man; for thy very Food, Health, Raiment, and all thy daily outward Mercies, they are the fruit of Election, not of general Providence, and ſo they come from the ſame Love, which predeſtinated thee to glory, and doth juſtifie thy perſon: Oh what a raviſhing conſideration is this to every New Creature! How may he triumph with Paul, Who ſhall lay any thing to the charge of Gods Elect? That which is but Providence to others is Predeſtination to thee.
A third Difference is, In regard of the Comforts, and ſupports God gives to III.the New Creature, above thoſe to the Old Creature. God giveth to man as a man, many outward humane Comforts, otherwiſe even to live would be an Hell; Inſomuch that all life is for ſome Delight and Comfort. Thus God hath put into all mens hearts ſome Delight and Comfort, as a Cordiall againſt thoſe many miſeries they are to grapple with in this world. Hence ſome men take Comfort in one thing, ſome in another, according to their ſeveral inclinations; and when theſe humane Comforts are taken away, then their hearts break, and they have no more content in their lives. Thus God hath alſo provided admirable and wonderful Comforts and Supports for this New Creature, They rejoyce with joy unſpeakable and full of glory, and that in the midſt of all outward miſeries, when all humane Comforts fail, Rom. 5. 1. This is like ſome Herb that will be green and freſh in the midſt of Winter, when all other are dead or withered: Oh then the folly of thoſe who cannot part with their pleaſures of ſinne, they think they ſhall part with all their joy then, and never have a comfortable day more. Alas, thou never haſt true ſolid joy, till thou leave thoſe ſinful pleaſures, as the Iſraelites had not Manna, till the Aegyptian Garlick was gone. Other differences might be mentioned, but becauſe this is a fruitful point in the uſe of it, I come to the practical improvement of it.
And firſt, Are thoſe who are converted Gods Workmanſhip, the choice and excellent worke of his hands? then let us Examine our ſelves, whoſe Uſe 1.workes are thoſe we do? Are thy Lies, thy Oathes, thy Luſts Gods Workmanſhip? Are theſe the good workes God hath ordained thee to walk in? Oh, if thou pretendeſt to be Gods Workmanſhip, why are there ſo many works of Sinne and Satan in thy life? It is ſtrange that men doe not commune with their owne hearts, and conſider their lives no more. Where is their Faith? And why is their Conſcience ſo aſleep? for doe they not eaſily ſee themſelves the Devils Workmanſhip, and are they not of him as their father? Oh do not think that any greatneſſe or ſtoutneſſe of ſtomack will bear thee out againſt God! When God at the day of Judgment ſhall ſummon thee to his Tribunal, and ask, Whoſe workmanſhip art thou? Whoſe works haſt thou done? Wilt thou not be preſently confounded before God and the whole world, not knowing what to ſay or do?
Are the people of God his workmanſhip? then here is ground for many comfortable conſiderations. AsUſe 2.
Firſt, Thou groaneſt under the defect of grace, thou mourneſt for thy imperfect Faith, imperfect Love, imperfect heavenly-mindedneſſe. Oh conſider 1.thou art Gods Workmanſhip, and he will make all perfect at laſt, never fear that ſinne, Satan or the world can deſtroy the work of God; Chriſt came to deſtroy the works of the fleſh, and the Devil; The Devil cannot deſtroy the works of Chriſt, Chriſt did caſt out Devils from men, but the Devils cannot caſt Chriſt out of the heart. Oh then be not caſt down and inordinately dejected with thy rude, confuſed and diſorderly heart, for God will at laſt put all into excellent order. Never think that God is like that fooliſh Builder, who began to build, and could not make an end; No, God will make every grace in thee perfect, ere he hath done with thee.
Secondly, Its ground of great Comfort in all thy ſad temptations and miſeries, Uſe 2.whatſoever thy burden be. Thou art Gods Workmanſhip, and ſo he cannot but pity thee. The Pſalmiſt, Pſal. 103. ſpeaks of us as Creatures. He knoweth what we are made of, he conſiders that we are not as braſſe or iron, but brittle clay, and he heareth the young Ravens when they cry to him; Now if God ſhew ſuch pity to all things, becauſe his natural Creatures; what compaſſion will he ſhew to his gracious Creatures? Oh therefore pray fervently unto God, Lord, are we not thy Workmanſhip? Thou that heareſt the cry of Ravens, wilt thou not hear the cry and groans made by thy holy Spirit in us? Even the Sea-monſters draw out their breſts to their young ones, and Lord, wilt not thou behold us thy children, and relieve us in our wants? Many other comfortable Meditations might be ſucked out of this Point, ſweeter then the honey or the honey-comb.
The laſt Uſe of Inſtruction, to ſuch who are the Workmanſhip of God, Oh do Uſe 3.nothing to blurre and ſoil this curious work of God in thee. If God hath made thee excellent and holy, wilt thou with theſe new cloathes upon thee go and roll in the dirt, when ſin or the world tempts thee? Remember that thou art Gods Workmanſhip, Shall the Heavens become like a noiſome dunghill? Shall the works of fleſh and Satan be found in the Workmanſhip of God? You that are New Creatures, as you have exceeding great Priviledges, ſo alſo great Obligations to holineſſe; that wickedneſſe and ungodlineſſe is not to be found in you, which is ſeen in the world.
SERMON XLVII.
That God gives Graces to the moſt indiſpoſed.
EPHES. 2. 10.
For we are his workmanſhip created, &c.
THe firſt Propoſition in this Text, (viz. We are his workmanſhip) hath been already handled; I now proceed to the further illuſtration of it in this preſent Verſe; and there is obſervable;
Firſt, the manner of this workmanſhip; Created.
Secondly, the meritorious cauſe; Through Jeſus Chriſt.
Thirdly, the finall cauſe; To goodworks.
My buſineſſe at this time will be to deſcribe the manner of this workmanſhip, Created; And here I ſhall not touch upon what hath already been obſerved about this action, but conſider it in another diſtinct notion, which is this;
As God at the Creation made the earth which was without form and void, and ſo wholly indiſpoſed, to bring forth fruit, by that word of command and bleſſing upon it, when he ſaid, Let the earth bring forth graſſe and fruit. Even thus of diſorderly, wicked and moſt indispoſed men to any godly actions, he doth by his grace make us prepared and fitted to every good work. Now that it might wholly appear to be of Gods bleſſing and power meerly, that the earth did bring forth fruit and graſſe, obſerve Gods Providence herein; For he gives this command to the earth, before he had made a Sun, and before there was any rain, ſo that all muſt acknowledge this fruitfull and germinative power in the earth to be meerly of God. There was no more at firſt in the earth to bear fruit, than in any ſtones or dry wood. Even ſuch an admirable work of God is this ſpirituall change which he makes upon men. For thoſe who formerly were enemies, and adverſaries unto all godlineſſe, they become lovers and delighters in it. Oh how neceſſary and comfortable is it to preach of this mighty work of God? for hereby we hope, that God may create ſome ſuch auditors, and make to himſelf a holy and godly people out of thoſe who before were prophane and ungodly.
Such is the great and mighty work of God, that he makes thoſe, who where altogether Obſerv. That God in this worke makes thoſe that are unfit and averſe to holineſs, to imbrace and delight in it.unfit and averſe from what is godly and holy, to imbrace and delight in it. Thus God is ſaid to be able to raiſe up Children to Abraham out of ſtones.
Every time thou ſeeſt an ignorant prophane man made a believer and holy, then is a very ſtone made Abrahams childe; every time you behold a wicked and wretched ſinner, praying, humbling himſelfe, and reforming his life, you may then wonder and ſay; Behold how God makes Grapes to grow of Thorns, and Figs on Thiſtles; when God makes Matthew a Publican to leave his gainfull ſinnes, and to follow him; when he cauſeth Mary Magdalen to bewaile and forſake her former luſts, God doth as he did at firſt Creation, out of a confuſed and unformed heap, make a glorious world. Therefore the Apoſtle uſeth that expreſſion, God who worketh light out of darkneſſe, 2 Cor. 4. 6. implying that God did not once only at the Creation, work light of darkneſſe, but ſtill he doth it daily. Even as often as he makes the Word of God to enter into mens hearts. So that we may ſay even of the worſt and prophaneſt of people, as the Prophet did to God, when God asked him, Can theſe dry bones live? Ezek. 37. 3. So, Can ſuch a people, ſo ſtupid, ſo careleſſe, ſo rebellious, be prepared to every good work? O Lord thou knoweſt! that is, O Lord, its in thy power, thou canſt do whatſoever thou pleaſeſt! A Camel with his big bunch on his back hath no diſpoſition or fitneſſe to enter a needles eye, yet God can make it do ſo. Though we deny there is any tranſubſtantiation, God cannot (and Potentiſſimè non poteſt) or rather one ſubſtance cannot be changed into another, and they retain their proper dimenſions and qualities; Yet in every converſion of a ſinner, there is a ſoultranſmutation in reſpect of the qualities thereof, darkneſſe is made light, gall is made honey. This glorious conqueſt over mens hearts is propheſied of as the great glory of Chriſts Kingdom, Iſa. 11. 6. The Wolf and the Lamb ſhall lie down together, &c. That curſed enmity ſhall be removed, when God ſhall take away the poiſonous nature of evil men. Thus Iſai. 29. 18. The deaf ſhall hear, and the blinds ſhall ſee, and verſ. 24. They that erred in spirit and murmured ſhall learn Doctrine, who more unlikely to hear then refractory and rebellious men? yet theſe ſhall underſtand.
To explain this Doctrine, let us view the truth of it in particulars. AsThe Point explained in theſe particulars. 1.
Firſt, God in this spiritual change makes a people unfit, unpoliſhed, and every wayes indispoſed, ſutable, and enclining to what is holy. Every man naturally lies like a rude ſtone in the quarry, it muſt be poliſhed and come under much ſawing and cutting ere it can be put into the building. Hence an upright heart ſometimes is called by a word that ſignifieth a poliſhed heart, the roughneſſe and ruggedneſſe of it is taken away. Thus the work of renovation is expreſſed by taking away an heart of ſtone, and giving an heart of fleſh. Take a ſtone and you can make no impreſſion upon it, whereas fleſh is pliable and tender. Now this ruggedneſſe and unpreparedneſſe of people to become godly, how univerſal is it? Though many John Baptists, are A voice crying, Prepare a way for the Lord, yet the Mountains are not made low, or the valleys exalted to make an even and plain way, till God prepare all. That Orphaeus ſo much celebrated by the Heathens for his muſical Harp, thereby taming the wilde and ſavage Creatures, as alſo making Trees and Buſhes to runne after him as raviſhed with his Muſick, is nothing but a wiſe Magiſtrate, by wholſome and good Laws making a barbarous people, civil and righteous. But how much rather may the Word of God be called that Harp which changeth Beaſts into Angels, and makes rude and ſottiſh people holy? And certainly all people generally are ſuch a barren wilderneſſe, that if we do look to mans power meerly, we ſhould deſpair of ever ſeeing them made pleaſant Gardens. And as all new Plantations finding a people uncivilized, and the ground unhusbanded, need a world of pains and diligence to bring them into good order; ſo the ſeveral Diſpenſations of Gods Word, in divers places, which are like ſpiritual Plantations, need much labour, preaching, inſtruction and exhortations, ere they are fitted for heavenly operations. Let us therefore make you look up unto Heaven, imploring that omnipotent power of God; Oh ſay, Lord, bid theſe dry bones live! Theſe crooked Trees to become ſtraight: ſay, Lord, I have no fitneſſe in me to pray, to hear, to do what is godly: O do thou prepare and ſit the heart!
Secondly, Of a people wholly impotent and unable, God in this ſpiritual Renovatior, he makes able and ſtrong in ſome meaſure to do things pleaſing to him. That womb of 2.the ſoul which was ſo barren that no humane power could open it, God makes fruitful. Our impotency is ſuppoſed in that we are dead in ſinne, and not able of our ſelves to think one good thought; What can be leſſe then this, we are not able of our ſelves to entertain the leaſt good thought how we may be ſaved, how we may leave and forſake our ſins. Neither doth this diſcovery of our impotency excuſe us, and make us the leſſe ſinful, or to be the leſſe pitied; for it with us, as with a man, who had a great ſtock given him, and he hath prodigally ſpent all. This voluntary inability of his doth not excuſe him from paying his debts, but makes him more faulty, who might have done well and would not. Thus God gave us a rich and plentiful portion, and we quickly ſpent all; and now the Law of God cals upon us for good actions, as ſo many debts we owe, and we are not able to diſcharge any. But when this renewing grace of God is vouchſafed to us, then the lame can walk, the blinde can ſee, the dead Lazarus can come out of the grave, and have the grave cloaths untied, in which he was bound; So that we Miniſters in preaching, and you people in hearing are to call upon God fervently and earneſtly, that he would take away all our inability and inſufficiency. Oh pray that he would give thee good thoughts, good affections, and ſo good operations! ſay, Oh that God who made ſo many Romans, Corinthians, Epheſians, of weeds to become flowers, that he would vouchſafe the like gracious power to us! ſay, Oh Lord, thy arm is not ſhortened, our hearts are no more too ſtrong for thee, then theirs were.
Thirdly, In this ſpiritual change, God of a froward, contrary and irreconcilable 3.people, makes a loving and willing people to what is good. Take all men till faſhioned by grace, they are enemies to God and godlineſſe. The wiſdome of the fleſh is not ſubject to God, neither can it be. As the Wolf cannot love the Lamb, nor the Hawk the Dove; ſo neither can wicked men love thoſe things that are holy. What a wofull experience have all the wicked men in the world in their ſeveral ages, given of their curſed venom, and cankered malice againſt godlineſſe, in all the oppoſitions they have raiſed againſt the faithful Meſſengers of God, reproving them for ſinne, and informing them of duty! Oh but when God makes theſe waters to go back, when he toucheth theſe mountains and they melt like wax, then what imbracing and loving is there of that which once they could not endure. Thus Pſal. 110. Thy people ſhall be willing in the day of thy power; Oh then that we could ſee God making ſuch a wonderful change upon us. The time hath been, thou waſt an enemy to all godly waies, a profeſſed oppoſer and ſcorner of them. No Toad ſo odious in thy eyes as one who lived ſtrictly and laboured to fear God in all his waies; but now God hath made ſuch a change that they are only thy delight upon the earth. Thy righteous ſoul is now like Lots, grieved and tormented to ſee and hear the evil doings of wicked men: if thus, thou art then one created to good works.
Fourthly, Where this powerfull Renovation is, There God of a people that were 4.weary of his ſervice, and repining at it, as a burden, do now delight and rejoyce in it, as the greateſt happineſſe they are capable of. Thus Iſa. 4. The Nations ſhall flow to the mountains of the Lord. Though it be againſt their nature and cuſtome, and former advantages of profit and pleaſure, yet they overcome all theſe temptations, and account nothing ſo dear, as the opportunities of enjoying God in his Ordinances. See in what an heavenly manner Davids affections are enflamed, who could live alwayes in the Courts of the Lords houſe, and envied the very Sparrows that came ſo near the Altar. And certainly if the carnal and worldly heart can rejoice ſo much in thoſe advantages, where their luſts are ſatisfied, how much rather muſt a ſpiritual heart in the midſt of all theſe ſpiritual applications, becauſe ſpiritual good things are unmixed, and have no gall in them at all, as the good things of the world have?
Fifthly, Of a people inconſtant and unſetled in the wayes of God, by this new change 5.he makes fixed and rooted upon a ſure Rock. Obſerve the people of Iſrael, they often cried unto the Lord in their extremities, but their hearts were not ſtedfaſt within them, and ſo they quickly revolted again, Pſal. 18. 31. But the people of God are ſaid to be like Mount Sion, that cannot be removed, Pſal. 133. 3. The gates of hell cannot prevail againſt them. They are an houſe built upon a Rock, and ſo when the winds and tempeſts ariſe, they ſtand faſt. As God is a God that changeth not, ſo they are holy, believing, and change not. Iſraels righteouſneſſe is like a morning Dew, Hoſ. 13. 2. it quickly drieth up, the Dew fals as Aristotle obſerveth, when the Mornings are neither too hot or cold; Thus an heart that is lukewarm, and hath no real, inward efficacy of grace, ſets upon Duties, but when the Sunne ariſeth and ſcorcheth, preſently the graſſe withereth. Oh its a great Argument of this New Creation, to be ſtedfaſt and immovable in the work of the Lord. Not to change with the times and ſeaſons; To be one while for the truths and waies of God, and another while to be againſt them. Thoſe things that are from a principle of nature are conſtant, and alwaies alike, but thoſe things which come about by accident, and as it happens; they are various and incertain. See then thou art, as it is ſaid of Chriſt, The ſame Yesterday, and to day, and for ever. As great ſtorms and tempeſts diſcover what rooting the Tree hath, ſo variety of conditions doth manifeſt what mettall we are made of. As therefore David praied, That God would alwaies keep up that willingneſſe in the mens hearts, who then offered to God; ſo doe thou deſire that God alwaies would keep thy ſoul in that tenderneſſe, love and ſtrong affections which ſometimes are kindled in thee. Johns hearers did foreign, for an hour, a ſhort ſeaſon foreign, Rejoyce exceedingly, as in triumph, but when his Miniſtry began to touch them cloſe for their particular ſins, then they ſaid, He had a Devil: Now certainly God is alwaies the ſame, that which is good is alwaies as lovely, that which is ſinne is alwayes as abominable; Therefore thy affections ſhould be alwayes in the ſame manner carried out towards them. I might in many other particulars ſhew you, how God doth create a people unto that which is good? The term from which, and the term to which, Happy are the people who finde ſuch a change. What wondering was there when the Apoſtles were filled with the holy Ghoſt; ſo that they all ſpake with ſtrange Tongues; No leſſe is it here. Thy tongue praiſing of, and praying to God, ſpeaks in a ſtrange tongue to what it did once, when lying and curſing came as ſo many ſparks of hell out of thy mouth. Oh when will God appear thus in his power, when will he bow the Heavens and come down?
Now the grounds why God takes ſuch untoward and indiſpoſed materials Gods reaſon or end in changing ſuch indiſpoſed people. 1.to any thing that is good, and makes them complying with, and imbracing of his holineſſe, are
Firſt, To ſhew forth the Glory of his Power and Grace. That which Paul ſpeaks concerning himſelf, whom he makes a monſter of men, and ſtileth himſelf, The chiefest of all ſinners: Now (ſaith he) God converted him, that the exceeding riches of his grace might be made manifeſt to the ages to come. Gods Power and Goodneſſe is wonderfully revealed in this: His Power that he can ſubdue the hearts of men ſo averſe, and ſo oppoſitely bent: And his goodneſſe, that he will do it to ſuch enemies to him. That he ſhould ſurprize Paul in his journey to perſecute the people of God, with ſo much melting Grace, when he might have ſtruck him into Hell with the Thunder-bolt of his anger, This was unſpeakable Goodneſſe; ſo that upon this ground, the Miniſters of God may earneſtly importune God that he would turn their people from darkneſſe to light, O Lord, thou doſt all things for thy Glory! Now the more unwilling, unable and oppoſite men are to their own Salvation, the greater will thy glory be in helping of them; As David uſeth this as an Argument, that God would have mercy on him for his ſins are very great. Some indeed tranſlate it (Although) Thus we may urge, O Lord, Pity them and ſhew compaſſion to them, for they are a people cruel to their own ſouls; and therefore God hath many times choſen the worſt of men, that ſo his Goodneſſe may be the more remarkable. Thus (ſome ſay) the Jewes were the moſt brutiſh and blockiſh people in the world, yet God choſe them rather then any other to be his people. So the Corinthians, they were noted to a Proverb for wickedneſſe and uncleanneſſe: They had a Temple dedicated to Venus, and many Virgins were dedicated to her yearly to make Whores; And Coty's the Heathen god for uncleanneſſe, was there worſhipped, yet God turneth theſe Beaſts into Saints, and ſweet Herbs come up where Brambles and Thorns did grow.
Secondly, God hath this end in this ſpiritual Creation, to ſhew his abſolute Dominion, 2.and free Liberty in exerciſing his gracious Power upon what Subjects he pleaſeth. He doth not many times vouchſafe his Grace to thoſe that are civil and of a lovely converſation, nor to men alwaies of wiſdom and parts, as our Saviour acknowledgeth with the admiration of Gods wiſdome herein; Thou haſt hid thoſe things from the wiſe, and revealed them to Babes. The Apoſtle Paul, Rom. 11. doth profeſſedly diſpute Gods Dominion herein, Whom he will he chooſeth, and whom he will he hardeneth: And who are thou, O man, that diſputeſt with God? Gods Diſpenſation herein is wholly Arbitrary, and none may ſay unto God, Why doeſt thou ſo? Thus while the Apoſtles were preaching, it is ſaid, As many as were ordained to eternal life, believed, Act. 1. 48. And the Election hath obtained, Rom. 11. Hereupon it is that the Apoſtle doth ſo often put the godly in minde of their election, that hereby their hearts might be ſtirred up to all Thankfulneſſe; for what an overwhelming conſideration would this be to the gracious heart, to conſider of thoſe many thouſands lying in a lump of ſin, God ſhould chooſe thee among others, and leave the reſt in a periſhing condition!
A third end, Hereby God will for ever keep his New Creatures in Humility and 3.ſelf-emptineſſe. For when we know, that Juſtification and Regeneration are Priviledges vouchſafed unto us, not for any Works we have done, for we were enemies to God; This keeps us in daily humble and low thoughts about our ſelves: God hath ordained that way to Heaven, wherein he ſhall have all the Glory, and man take only ſhame and confuſion to himſelf. How can Pride and Vain-glory ever lodge in our hearts, when God onelyonly makes us to differ from others, and we have nothing but what we have received? Hence the Apoſtle doth ſo often put the converted Saints in minde, what they were once, how they walked in all their groſſe waies of ſins and hainous crimes, as others did, till God had mercy on them, and this he doth to return all into grace. The remembrance of what thou wert once, how full of ſin, what an enemy to that which is good, may make thee cry out, Not unto us Lord, not unto us, but unto thy Name belongs all glory.
The fourth end, Why God makes ſuch a glorious change upon his people, is to ingage them to more Service and Obedience. That as they have yeelded themſelves 4.ſervants to ſinne, now ſervants to Righteouſneſſe: Men of great ſins, when converted, become men of great ſervices. Thus David, who ſinned above others, how active is he for Gods glory above others? Paul who perſecuted the Church more then all, when converted labours more then they all. This is a ſharp good to be more then an ordinary Saint, when a man hath been more then an ordinary ſinner. Peter that three times denied Chriſt, is three times called upon to feed Chriſts ſheep. The ground that was fruitful of weeds, when well ordered, becomes excellent for corn.
A fifth end is, Hereby God would provoke others to godlineſſe; For when we ſee that by Gods grace men of deſperate lives, and hopeleſſe converſations, are become 5.lovers of God and Godlineſſe, then what a ſhame will this be to others, who did not ſeem farre from the Kingdome of Heaven! Thus God is ſaid to provoke the people of Iſrael to jealouſie, for when they ſaw the Gentiles, who knew not God, and lived in all darkneſſe and wickedneſſe, to become imbracers of Gods Worſhip; This was enough to ſtirre up Jealouſie in them. Thus alſo the Phariſees might have bluſhed to ſee the Publicans and Harlots entring the Kingdom of Heaven before them. Oh what a provocation ſhould this be to men, when they ſee men who were formerly averſe and contrary to what is good, now to rejoyce in it! When a Mary Magdalen forſaketh her luſts, and cleaveth to Chriſt, what Harlots then will any longer ſtand out? When Paul an enemy makes much of that way he ſo hated once, How might this turn all the Phariſees? When therefore you ſee God working ſuch great things upon any man, ſay, The Lord doth this to provoke me, Shall ſuch repent and not I? Shall ſuch amend their waies, and I ſtand out ſtill?
Having thus explained the Doctrine, let us conſider what uſe may be made of this,
And firſt, Is it thus uſual with God, To raiſe ſtones to be children to Abraham, Uſe.to make a barren wilderneſſe a pleaſant garden? then what Encouragement may the Miniſters of God have, where they ſee the greateſt oppoſition and averſeneſſe? Alas God doth not finde men with a natural propenſity to good things, but he creates them. God doth not find men Lambs, but he makes Wolves Lambs; ſometimes where Paul had a minde to goe, hoping to doe good, the Spirit of God did prohibit him to goe, and at other times he is ſent to a people, that was not likely. This made the Prophet ſay, He was found of thoſe that ſought him not. We are with Abraham not to look to the dead womb of the Creatures, but to the mighty Power of God, who calleth things that are not, as if they were. It was Moſes his ſinne of unbelief, and for which only he was hindered from entring in Canaan, that when God bad him ſtrike the Rock, to have water guſh out, he was unwilling, and doubted whether God could doe it or no. Let not the Miniſters of God ſinne through unbelief, as if to God, the converſion of men were not poſſible, becauſe its impoſſible to men. When the Diſciples had been ſiſhing all night, and catched nothing, Chriſt afterwards bids them throw in their nets, and it was ſo full of fiſh that the net was in danger of breaking. So then let us be encouraged in our work, for all thoſe who are ordained to life in a Pariſh, they will believe, they will be converted at one time or other. And becauſe the Miniſters of God know not the ſecret counſels of God, therefore are we to preach to all, to wait patiently upon all, as if every one were to be ſaved. Therefore the Apoſtle exhorts us to inſtruct in patience and meekneſs, even thoſe that gainſay, if peradventure God may give them repentance, 2 Tim. 2. 25. Though they are not ſure their inſtruction will do any good, there be a difficulty in it, yet they muſt not give over.
Uſe 2. To humble us under all the works of grace God vouchſafeth to us, 2.for we made not our ſelves New Creatures: Oh take heed of all thoſe proud Doctrines that debaſe Grace, and ſet up mans Will, as alſo of all inward pride of Heart, glorying in any thing thou haſt. Did God revenge himſelf ſo upon Belſhazzar, becauſe in the pride of his heart, he boaſted, That that was great Babel which he had built; How much rather, if a man ſhould ſay, This is the Heaven I have merited, This is the eternal Glory I have purchaſed: Alas look into thy by-paſt life, and what was there to move God to ſhew mercy unto thee? In ſtead of having God call thee ſo graciouſly to him, he might have pronounced that curſe, To depart into everlaſting fire. Pauls former wickedneſſe made him for ever humble and aſhamed in himſelf. And this is the main reaſon, why the good Works the godly do cannot juſtifie them, becauſe though they were for the preſent perfect, yet they could never abſolve from the guilt of our former ſinnes, we committed in ignorance of God.
Uſe 3. What cauſe a people loaden with grievous ſins, and rooted in them, 3.have to cry mightily unto God, for his omnipotent power, for nothing can ſeparate thee and thy luſts, but that ſtrong arm of God which made Heaven and Earth, and raiſed Chriſt from the dead. In natural neceſſities there they apply themſelves to God, thinking nothing but his power can give rain, can ſtay the peſtilence, can ſheathe the ſword; and why then do you not alſo ſay, Oh its God only that can ſoften this heart of mine! that can humble this proud ſtomack of mine! Oh therefore pray unto God! ſaying, O Lord, Thy arm is not ſhortned! Art not thou he, who didſt turn Manaſſes his heart? Art not thou he who didſt convert ſo many thouſands at one Sermon? Oh put forth the ſame power, Draw us and we will run after thee, roll this ſtone away, and we ſhall praiſe thee!
SERMON XLVIII.
Of good works; What to be created unto good works implies, and what works are good.
EPHES. 2. 10.
For we are his workmanſhip created in Chriſt Jeſus to good works.
THe next thing in Order conſiderable in this Text, is the meritorious cauſe of this ſpiritual workmanſhip, and that is Chriſt Jeſus. But this particular I ſhall paſs by, as a ſubject requiring a more large and diſtinct diſcourſe of it ſelf. I proceed therefore to the final cauſe of this ſpiritual creation, and that is, To good works: In the Greek it is Created in good works. The final cauſe (ſaith Eraſmus) is not here ſignified, but the effect of grace creating: ſo that in his ſenſe the Holy Ghoſt ſhould not intend the end of creating us anew, but the effect of his grace, as if that did work all the good in us; and which is a wonder, Eſtius a Papiſt goeth this way, quoting Iſa 26. that place, O God thou haſt wrought all our works in us: It is much for him to do ſo, for this ſeemeth greatly to exclude the power of free will: But I rather take it for the final cauſe, and commend our tranſlators who render it, unto good works; and it is an Hebraiſm to uſe the Prepoſition in, for unto, although the Grecians alſo do ſo, as foreign, for gains ſake, for a rewards ſake. There foreign denoteth a final cauſe, though indeed this is ſo the final cauſe, as that it is alſo the effect.
Obſ. That all thoſe who are new creatures, are created unto good works; ſo that a Obſerv. New creatures created unto good works.godly life is a neceſſary fruit of their renovation. This new creature can be no more without an external godly converſation, then fire without heat, or hony without ſweetneſs. In ſome ſenſe it is more then the fruit of a tree; for a tree may live and grow, and yet bear no fruit; but this new creature cannot be, unleſs there be alſo thoſe good and holy works which God requireth of us. This point is of great concernment when ſo many ſatisfie themſelves with hopes of this glorious eſtate, & yet their works are the works of the fleſh, and of darkneſs: As Chriſt ſaid of the falſe Prophets, By their fruit you may know them; ſo it is alſo true of falſe Chriſtians, by their fruit you may judge what they are.
For the underſtanding of this point, let us conſider what the phraſe implieth, Created to good works; and that comprehends,
Firſt, An inclination and propenſity to a godly life. For as God created all creatures with an inclination to their proper operations, thus this ſpiritual man is endued 1. What to be created to good works impliethwith a willing tendency unto thoſe actions that are heavenly. Thus as the ſparks flie upward, and the ſtone falls downward from an inward inclination of nature, ſo they are carried out to faith, repentance, holineſs, from a free principle within. Ariſtotle defineth that to be the nature of every thing, which is the principle of its motion, for its ſelf ſake, and not by accident: And thus natural motions differ from violent, which are from a principle without, and by accident. Oh its a matter worthy of all your conſideration, to attend to the principle of your motions in holy things, whether it be natural or violent. You may read of Ahabs good works in ſome ſenſe, he prayed, and humbled himſelf, but he was not created to them, becauſe they were from a violent principle without, the judgements of God; not a natural principle within, which is a ſanctified and renewed heart: Yea, if you look upon Judas, you may ſee in ſome reſpects alſo his good works: there was his contrition, his confeſſion, and his ſatisfaction, but he was not created to theſe good works, becauſe extracted by ſlaviſh horror of conſcience, not ſweetly enclined thereunto by faith in God, and love of him. There is a great difference between the nurſes care of the child, and the mothers: The former doth it becauſe hired, and betruſted with it, but the latter from an inward ſtorgy, and maternal bowels: So then is it thus with thee? doſt thou pray, hear, live in all Godlineſs, as one that is created thereunto? One who hath a free voluntary inclination? in which reſpect the law of God is ſaid to be written in their in ward parts.
Secondly, To be created to good works, implyeth not onelyonly an inclination, but a 2.readineſs, or preparedneſs, which is a further qualification. The fire hath an inclination to aſcend upwards, but yet ſomething may violently keep it down, that it cannot aſcend actually: Inclination to good works implieth the remote power, but readineſs ſuppoſeth the proxime and immediate power. Gods own people who have the ſeed of Grace in them, yet how unprepared, and unready many times to that which is good! Therefore to watch and to be ready, is a duty ſo often preſſed; Be ready to every good work, and prepared to every good work: To this is oppoſite, dulneſs, ſluggiſhneſs, liſtleſneſſe, and all kind of weariſomneſs in the ſervice of God. But this ſhould quicken us up, That we are created to Godlineſs: Therefore the heart ſhould alwaies be ſwept and ready dreſſed for Chriſt to lodge in: you muſt have lamps and oyl; commonly ſin ſurpriſeth us, becauſe we are not prepared for Godlineſs: Thus Chriſt knocked, deſirous to come in, but the Church was unwilling, and ſo deprived her ſelf of much comfort. Prayer is the Key of heaven, but if ruſty it will not open; and thus it is of all duties, if thy heart be not prepared for them.
Thirdly, The phraſe, created to good works, doth denote them to be the principal and 3.main end. God hath appointed every thing to an end, which holds not onelyonly in moral agents, but alſo natural: Hence is that rule, Opera naturae ſunt opera intelligentiae, The works of nature are the works of reaſon and underſtanding, becauſe it ordereth, and wiſely directeth them to an end. Now as other creatures have their ends, ſo this new creature hath its, which is to be wholly imployed in thoſe works that are godly. This is his errand, his buſineſs and employment. The Apoſtles expreſſion is remarkable, Tit. 3. 8, 9. This is a faithful ſaying, and which thou art to affirm conſtantly, What is that? That thoſe who believe be careful to maintain good works: Two Greek words are obſervable foreign, that it be their care and ſtudy, and all their wiſedome, and then foreign, to maintain, or rather to be an example, and a preſident. The Apoſtle his ſcope is, that all Chriſtians ſhould make their houſes and families a ſchool-houſe, as it were, of a godly life, that there ſhould be no prophaneneſs, no filthy luſts, no ſcandals. That which the Apoſtle ſpeaks to Timothy, belongs to all, foreign, to exerciſe himſelf unto Godlineſs; as he that is to run in a race, giveth himſelfe wholly to that: ſo that hell is not more oppoſite to heaven, then their lives are to this new creature, who live in a conſtant way of impiety and manifeſt wickedneſs. The fruits of the fleſh are manifeſt, ſaith the Apoſtle, Every man that liveth in obedience thereunto, may preſently diſcern he is not a new creature. Oh then, when thou art overtaken with any evil ungodly way, ſay, Is this the good work God created me unto? Is this the Godly action he made me for? God did not make thee to eat and drink, much leſſe to riot and revel it, but to walk holily, righteouſly, and ſoberly; and let the Godly when at any time unwilling, and indiſpoſed to that which is good, ſtir up themſelves to all chearfulneſs, ſaying, For this end God created me anew; for this end I came into the world, How can I neglect the main buſineſs I have to do?
Fourthly, It implieth conſtancie and perpetuity. That which we are created unto, is not once or twice to be thought on, or practiſed; but it is the conſtant imployment of a man. All natural actions are conſtant; The fire doth alwaies aſcend, the ſtone doth alwaies deſcend: and thus he that is righteous, doth righteouſneſs, 1 John 2. 29. ſaith the Apoſtle: This diſcovereth the hypocriſie of thoſe who are uncertain, and in ſome fits onelyonly for good actions. In time of fear and danger, then they will do good, bewail their ſins, promiſe reformation; but this bulruſh that hangs down its head for a while, becauſe of ſome ſtorm falling upon it, after a fair day doth preſently perk up again, Gal. 6. 9. Let us not be weary in well doing; let us not faint or ſwound by any diſcouragements or oppoſitions, but remember a good action will alwaies meet with a good reward, which grace will Crown it with. How many are almoſt perſwaded to take up a godly and holy life, but preſently return to their vomit again!
Fifthly, Here is univerſality of good works. The Apoſtle ſpeaks indefinitely, created to good works, and that is equivalent to an univerſal where the matter is neceſſary: He doth not ſay, created to ſome good works, or this and that good work, but good works in the general. If a man be ſtudious for all the good works of the ſecond Table that relate to man, as the works of righteouſneſs, liberality, humility, and love, &c. if negligent in the good works that relate to the firſt Table, of piety, worſhip of God in Truth and ſincerity, keeping his Sabbath, zealous for his glory, fearing an Oath; this man is but for ſome good works, and ſo not created by God, which is univerſal. Again, if a man be zealous for the works of piety and religion, but careleſſe in the duties of juſtice, equity, truth to men, of brotherly love and liberality to thoſe that are in neceſſities, as far as it is his duty, he alſo is to doubt whether he be created to good works; for Gods grace createth to one as well as to another.
Sixthly, It doth not onelyonly ſuppoſe us inclining and ready to them, but zealouſly to purſue them. Thus they are called a peculiar people, zealous of good works; zeal is an hot burning affection, compounded partly of grief, becauſe we are hindered in what we would do; partly of anger againſt that which oppoſeth us; and partly of vehement love, which carrieth us out to that we deſire. Thus the godly are greatly grieved, becauſe of that relique and remainder of corruption which makes them not to do the good they would, as Paul bitterly complaineth. They are alſo angry at thoſe luſts which have the greateſt power over them: And laſtly, hot burning love to the glory of God, whom they do honour, and deſire to exalt continually. And as zeal breeds jealouſie, ſo it doth alſo in the godly breaſt: Their zeal to that which is holy makes them jealous, leſt at any time ſin ſhould deceive them, or Satan ſeduce them. Thus Job made a covenant with his eyes, and David ſet a watch before his mouth, and Paul kept down his body, and all out of a godly jealouſie, leſt though they had gone ſo far in the way of holineſs, their feet at laſt ſhould be turned out of the way.
Having thus explained the phraſe, Created to good works, let us conſider what they are; For there is a wo to him that calls evil good, and good evil. Jonah thought he did well to be angry: it is a great degree to do good works, when we know what they are: And
Firſt, Thoſe onelyonly are good works which are commanded by God, and conformable 1. What works are good worksto the rule laid down in the Scripture. So that as the definition of ſin is, That it is the tranſgreſſion of the law, thus the definition of a good work is, That it is a conformity to the law of God. The word of God is the Rule, the Canon; and as the Artificer can draw no good line which is not commenſurate to the rule, ſo whatſoever thou doſt which is not agreeable to Scripture, which is not anſwerable to that pattern, it is not good a work how glorious ſoever it be. This is an excellent truth to be inſiſted on: As that onelyonly is true Doctrine which is agreeable to the Scriptures, ſo that onelyonly is a good work which is anſwerable to the ſame rule. The Scriptures are a rule of faith, and of manners alſo: and as we ſay in matters of religion, Non credo, quia non lego, I do not believe it, becauſe I do not read it in Gods word, ſo Non ago, quia non lego praeceptum, I do it not, becauſe not commanded. And this cuts off moſt of thoſe works from being good works, which are ſo magnified in popery. what are their good works, for which they call a man a religious man, a ſpirituall man, a perfect man? Are they not vowed poverty, chaſtity, and blind obedience, with many other ſuperſtitious uſages? Now as the Phariſees thought their waſhings, and humane commandments in religion good and glorious works, when yet our Saviour diſdaineth them upon this reaſon, Who hath required theſe things at your hands? Even ſo all thoſe good works of ſuperſtition, will-worſhip, traditional cuſtomes, though dignified with the title of good works, yet are to be rejected, becauſe not required: So that as counterfeit coyn is ſo far from being owned as currant mony, that he who is found guilty of the making of it, is adjudged to death. So all counterfeit worſhip and ſervice of God which hath not the ſtamp of the Word upon it, is ſo far from being acceptable with God, that ſuch without repentance and reformation are condemned to eternal death. Herein certainly people fouly miſtake; they judge things to be good by the cuſtome of them, by the pleaſure and profit of them, and not by the rule of goodneſs. How could vain, and prophane ſports be accounted good works, if men did look into the Scripture for their goodneſſe? Thou ſayeſt, It is good for me to do thus, to live thus, to take up ſuch a courſe of life, but doth the Scripture ſay, it is alſo good? Thus as for want of this rule we take up many things for good, which are not good; ſo again, we reject many good works as folly, needleſſe, not requiſite, becauſe we do not ſtudy herein. To live ſtrictly, to be ſingular to the common waies of the world; to keep up holy family-duties, theſe things we look not upon as good works, becauſe they are contrary to our corrupt affections and luſts: Eſpecially how hardly can we be perſwaded that it is a good work to confeſſe Chriſt in the midſt of a crooked Generation; that it is good for us to love Chriſt more then Father, or Mother, or life it ſelf, that it is good to take up the Croſſe and follow him. How hardly do we perſwade our ſelves theſe are good works? That may be a good work which is grievous and evil to fleſh and blood: In matters to be done, How often do we judge the goodneſſe of them, by the ſafety and advantage? If Paul had thus conſulted with fleſh and blood, he would not have thought it a good work to preach up that to his great danger, which once he ſo vehemently oppoſed.
Secondly, Good works are ſuch actions as we are enabled to by the grace of God. 2. Such actions as we are inabled unto by the grace of God.God is ſaid to be the Author of every good, and perfect gift, James 1. No man unleſſe enabled and ſanctified by the ſpirit of God can do the leaſt good work; as a beaſt is not able to act the things of reaſon: For the imaginations of a mans heart are onelyonly evil, and that continually, Gen. 6. ſo that there is not room for the leaſt good therein. How then muſt man plunged in ſinne ſay, he is not good, neither can do good? The tree muſt be good, elſe the fruit cannot be good; and thus a man muſt be ingraffed in Chriſt, and partake of his fatneſſe, elſe all is but a wilde Olive, and wilde Grapes. And upon this ground it is, that the Orthodox maintain that poſition againſt Papiſts, That all the works of unregenerate men are ſins, as they come from them. Though Amaſiah and Jehu do thoſe things which are right in Gods eyes for the matter of them, yet in reſpect of circumſtances, they exceedingly fail, and ſo they are made ſins to them. Whereupon is that neceſſary diſtinction, That an action may be ſaid to be good materially for the matter of it: Thus when a wicked man prayeth, heareth, he doth that which is good for the matter; or formally, that is, when they are done upon ſuch principles, in ſuch a manner, and to ſuch an end as God requireth: So that to do a good work there is requiſite the help of Gods ſpirit to lift us up. As Zacheus was too low of himſelf to ſee Jeſus, he was fain to go up into a tree; ſo we are too too ſhort to reach unto any good work; it is above our reach till the ſpirit of God lift us up. Oh that unregenerate men did receive this Truth as ingraffed in their ſouls; I have lived thus long and have not done one good work, yet I have been without Chriſt, deſtitute of his ſpirit, & ſo a branch ſeparated from the vine: Oh how little, or no hope at all have I! What ſhall I do? Have pity upon me all ye that know me, and pray for me: not one good work in all my life time! but a continual ſinning hath run through my converſation. And this every unregenerate man muſt ſay, though not prophane, but very civil and ingenuous, yet if not a new creature, he is not created to any good work. We are created to it: our free will or moral education cannot prepare us for them; ſo that though the name of good works be often in our mouths, yet the actions themſelves are rarely performed, becauſe few are endued with the ſpirit of God. Hence that is called the holy Spirit, becauſe without it there is no holineſs; as there is no light from the heavens but by the ſun, the ſtars ſhining, as they ſay, by its light.
Thirdly, Good works are ſuch which have the concurrence of all circumſtances: 3. And that have the concurrence of all circumſtances.There muſt be a good cauſe, a good manner, a good end, and if any one of theſe be wanting, it is not a good work. Bonum eſt ex integrâ cauſâ: Uzzah did not a good work, for God was ſo diſpleaſed, that he ſtruck him dead ſuddenly for it, though he had a very good intention, and all becauſe the manner was not good. Cains Sacrifice was not doing well, for then he had been accepted, as God told him, becauſe his perſon was not good: So that it is eaſie to commit evil, but difficult to do that which is good, becauſe a man muſt every time hit the mark; if he fails in one circumſtance, if one ſtring be broken, the muſical harmony is ſpoiled. Oh what a rouſing Truth is this? How ſhould this chaſe away all ſecurity, all truſting in thy good heart, and good works? For where are they? God indeed looked on all he did, and ſaw they were exceeding good; but mayſt not thou look over all thou didſt ever ſince thou waſt born, and ſee all exceeding evil? You think you do good works, but it is ignorance; you know not how many things are required to a good action, and one dead fly ſpoileth the whole box of oyntment. This bitter herb makes death in the duty, which otherwiſe would bring life. This made the Pſalmiſt pronounce of every man by nature, There is none that doth good, no not one. What an uncharitable cenſure doth this ſeem to be in humane reaſon? Pſal. 14. 3.None doth good, not one in all mankinde till quickened and enlivened by grace. I beſeech you lay this deep in your hearts; I am good for no good work: I am wholly evil, and all that I do is wholly evil. Paul that had ſome good in him, becauſe of the mixture of evil, cryed out, O miſerable man that I am, Who will deliver me? how much rather have I cauſe to bid all comforts ſtand aloof off, and to be alone, crying out, Who will deliver me? ſeeing I am nothing but evil, nothing but ulcers and ſores all over me. There is nothing will ſooner drive you out of ſelf-love, make you amazed at your ſelves, and cauſe you to cry out, Help Lord, elſe we periſh, as to think, not one good work hath ever been done by us yet.
Fourthly, Good works muſt flow from a good heart within. From a purified Fountain 4. A good work muſt flow from a good heart.and ſweet, do iſſue ſweet ſtreams: When Moſes vehemently required of the people of Iſrael, to obey the commands of God, which was nothing but to do good works; the people preſently made a ready promiſe, that they would do all: But mark what Moſes replyeth, Oh that there were ſuch an heart in them; this is all: It is not for thee to ſay and promiſe, I will ſet upon a good life, I will be diligent in good duties: But oh that there were ſuch an heart in you. Hence our Saviour compareth the good heart of a man to a good treaſure from whence all things flow. Thus that great promiſe of regeneration firſt begins with the heart, I will take away the heart of ſtone and give an heart of fleſh; and I will write my law in the inward parts, Ezek. 36. and what then? Then I will make them to walk in my commandments: Thus alſo the commandment, Thou ſhalt love the Lord thy God with all thy heart and ſoul, &c. As the wickedneſſe of an evil man lyeth moſt in his heart, ſo the goodneſſe of a good man is moſt in the heart. Now this particular alſo is not attended to; men never looking any further then the work they do, Is that a Duty? Is that commanded? but not attend to, with what inward rectitude and purity of ſpirit they do theſe things. The difference of the third and fourth hearers, lay not in externals at firſt, but that one had a good and honeſt heart, which the other wanted; & although men look to the outward good works, yet God looketh moſt to the inward good heart: Therefore the hypocrite doth no good work, though he ſeemeth to the world full of good works, becauſe his heart is not good. Our Saviour inſtanced in this, and preſſed it much upon the Phariſees, ſaying, They were wolves within, and noiſome ſepulchers within, though painted without. Think therefore thou heareſt God ſpeaking unto thee that of Solomon, My ſon, give me thy heart, Prov. 23. 26. thy good heart, elſe thoſe good works are but a blaze, there is no good foundation.
Fifthly, Good works are thoſe, and thoſe onelyonly which are done for the glory of God. 5. And be done to the glory of God.Let any action be in it ſelf never ſo neceſſary, ſo glorious, ſo profitable to others, yet if it be not for Gods glory, there is a wo to ſuch good works inſtead of an Euge, or well done. The Phariſees prayers, faſtings, and alms, have a wo and threatning annexed to them in ſtead of a promiſe. Whatſoever ye do, do all to the glory of God: now vain glory and ſelf-applauſe, is a worm that quickly breeds in the beſt fruit, in the choyceſt actions: The godly at the day of judgement do not know the good works they did; as the ſilk-worm hideth it ſelf within the curious ſilk it works, whence was that Motto upon it, Operitur dum operatur, She is all over covered whilſt ſhe works: The ſame ought we to be in all the holy duties, and moſt heavenly actions we perform; Operimur dum operamur: upon this reaſon Auſtin ſaid, All the glorious actions of the heathens were but ſplendida peccata, gliſtring ſins, becauſe they corrupted their love to their countrey by vain glory, and ſo they did, as he ſaid, Unam cupiditatem aliâ ſanare, Heal one ſin by another.
Uſe of Exhortation, To take up that of the Apoſtle, Let every man try his own Uſe.work. The word ſignifieth ſuch a tryal as the Goldſmith uſeth about his Gold, whether it be right or no: He hath his Touch-ſtone to diſcover it. Let this be your care; thouſands and millions of works you have done in your life time, bring them all to the Touch-ſtone, the Scripture, the rule of goodneſs. It is not an eaſie matter to be found doing but one good work: Inform and inſtruct your ſelf better about the Doctrine of a good work, how much the Scripture requireth; and certainly if there be any ſparklings of conſcience, it will make thee fear all the works thou haſt done. For what? doſt thou call thy ungodlineſſe, thy prophane courſes, good works? Doth Gods word command theſe? Doth Gods Spirit enable thee to do theſe? Oh blind man, hood winked by the divel, that doſt not ſee thy ſelf all over plunged into evil! But it may be thou thinkeſt thy prayers, thy duties, thy civility, thy charity, good works, and indeed theſe are good for the matter of them, but as thou doſt them who art not regenerated, who haſt not the ſpirit of Chriſt dwelling in thee, who haſt corrupt and ſinful ends, they all are thy evil works, and come in the catalogue of thy other ſins. Thy duties not done by a gracious heart, through gracious power, to a gracious end, in a gracious manner, are ſins to thee as well as thy other ungodly waies. I know the proud and ſelf-flattering heart of man loveth not to hear this, cannot endure that all its gold ſhould be diſcovered to be droſs. But it is not what thou thinkſt, and what others think about thy good works, but what Gods ſpirit pronounceth in his word: how great wil thy confuſion be, if that which thou calleſt a good heart, a good life, and good works, all good, God ſhall diſcover to be an evil heart, an evil life, all evil! God cannot be deceived, but thou art eaſily.
SERMON XLIX.
Setting forth divers diſtinctions, and Axioms to clear the Doctrine of good works.
EPHES. 2. 10.
[For we are his workmanſhip created to good works.
GOod works (you have heard) are the inſeparable and neceſſary fruit of this Divers explanatory rules to be conſidered of about good works. 1. The Scripture ſpeaks ſometimes in diſpraiſe of them.New creature. It hath alſo been informed you, what a good work is. I ſhall at this time lay down ſome diſtinctions, or neceſſary Axioms to clear this Doctrine about Good works, and ſo proceed to application.
And firſt, This is worth your obſervation, That the Scripture ſpeaketh ſometimes in praiſe and worth of them, ſometimes again by way of diminution, and debaſing of them. When good works are compared with the righteouſneſſe of Chriſt, or have relation to juſtification, then they are rejected as unable for any ſuch uſe. Thus the Prophet ſaith, Our righteouſneſs is like a menſtruous cloth, Iſa. 30. 22. How loathſom is that? and ſo are our holy duties if God ſhould enter into judgement with us. Juſtitia noſtra eſt indulgentia tua Domine, O Lord, our righteouſneſs is thy indulgence: Our juſtification conſiſts in pardon; therefore we have no perfection to juſtifie us, but imperfection to be forgiven us. Thus the Apoſtle alſo, He doth account (and that is an act of judgement and deliberation) all things but dung and droſs in compariſon of the righteouſneſs by faith in Chriſt, Phil. 3. 8. So then when the beſt works we do are conſidered in the Court of juſtification, there they are damnable, and have ſo much droſs in them, that God doth reject them as inſufficient. They are not good, but bad works in that ſenſe. Therefore a man in juſtification is looked upon as a ſinner, without a righteouſneſs anſwering the Law, though at that time alſo he doth repent and believe. But then at other times the Scripture ſpeaks of good works in reſpect of ſanctification, and as they relate to the glory of God, and are an ornament to our holy profeſſion. And in this ſenſe the word of God doth often commend them, and exhort to them. So that if thou haſt got ſo much skill as to know in what ſenſe the Scripture debaſeth them, and in what ſenſe it commends them, bleſs God for that knowledge, and look upon it as a ſtar to guid thee. The Apoſtle in this Chapter, attributing our whole ſalvation to grace, leſt he ſhould be thought therefore to exclude good works, and it were all one whether we were prophane or godly, he addeth, That we are created to good works. Take heed of Popery to make thy good works a ground of juſtification; take heed of Antinomianiſm, to deny the preſence of them.
A ſecond rule is, That good works are not to be limited to one kind, but are to be 2. Good works are to be extended as far as Gods commands.extended as far as the Law of Gods commands. Thus the Obedience to the firſt commandment is a good work, to the ſecond, & ſo to every one; for the Law is a rule of good works, and as the Logicians ſay, There is no created being, but it is reduced into one of the ten predicaments: So there is no duty or good work commanded of us, but it is contained in one of thoſe Ten words, as Moſes calls them: A word is there uſed for a Precept, as often in the Hebrew. This is good to be obſerved, that ſo we may be conſcionable and abounding in every good work. Good works are works of piety, works of righteouſneſs, works of charity: Every work that comes from a good cauſe, commanded by the rule of goodneſs, performed in a good manner, to a good end, is a good work, whether the object matter be God or man; and howſoever uſe hath almoſt appropriated the phraſe Good works, to thoſe of charity, yet the Scripture extendeth it to all the good fruits of a godly life: And in the Scripture ſenſe, no man can do one good work, which hath not a principle to do all. Godly obedience is copulative, and he that doth a good work, becauſe God commands it, will do all becauſe God commands it. This conſideration would make us not like Herod, to do many things, but like Zachary and Elizabeth, To walk in all the commandments of God, Luke 1. 6. Thou prayeſt and heareſt, becauſe this good work God commandeth: Oh thou, fool, Doth not God alſo command thee to be chaſt, to be ſober, to be heavenly minded? The graces of God are chained together; he that hath one, hath all: and therefore it is to be wondered at, to ſee what hypocriſie may be in a mans heart to be affected with ſome good works; he could have no peace in his conſcience if he ſhould omit them, and yet can totally neglect others without any remorſe at all: If thou hadſt committed murther, the guilt of blood would torment thy conſcience, torture thy ſoul. Why ſhould not uncleanneſſe, curſing, do the like? Doth not the ſame God that ſaith, Thou ſhalt not Kill, ſay alſo, Thou ſhalt not commit Adultery?
Thirdly, Another rule about works is that of Auſtins, founded alſo upon the 3. They go not before juſtified perſons but follow after.Scripture, good works do not go before a juſtified perſon, but follow after, Bona opera non praecedunt juſtificationem, ſed ſequuntur. This Text doth clearly aſſert this Truth, We are ſaved of Grace, not by works, becauſe we are Created to them, being his Workmanſhip. It is not in Divinity, as the Philoſophers ſay in Morality, Bona agendo ſumus boni, By doing good works, we are made good; No, we are by grace made good, then we do good: As the Fountain muſt be before the ſtream, and the root or tree before the fruit. Thus our Saviour, Make the tree good, and then the fruit will be good. Thus Abels perſon is firſt accepted, then his performances: This Truth is of great concernment, it being inbred in men to look more to an outward good work, then the goodneſſe of their perſons and natures. They do not imitate God, who is good in his nature, and then doth good in his Actions; ſo ought we to be good, and then to do good. Therefore by this rule thus ſetled upon Scripture, it is an undoubted Truth, That no man till juſtified and regenerated, is able to do any good work: He is a leper, all is unclean, and every thing he toucheth he maketh unclean to himſelf. This ſhould make us ſit down on the dunghill with Job, abhorring our ſelves, when there is none of all mankind of himſelf can do good, no, not one. What Doctrine may make us loath our ſelves, and ſeek out for a new creation, and ingraffing into Chriſt, if this doth not?
Fourthly, The next rule is, That then in Scripture things are ſaid to be, 4. In Scripture things are ſaid to be when they are made manifeſt.when they are made manifeſt, and apparent. And this rule will open the ſenſe of all that diſcourſe in the Apoſtle James, where he diſputeth it by ſeveral arguments, That we are juſtified by works. In ſo much that it hath much exerciſed the learned, how Paul and James are to be reconciled; For Paul, he expreſly proveth that juſtification is without works; and that Abraham was juſtified by faith onelyonly: and James he ſaith, Abraham was not juſtified by faith onelyonly, but by works: Now two things reconcile theſe brethren that ſeem to differ. Firſt Paul, He proveth that faith onelyonly juſtifieth; and James, That this faith which juſtifieth is not alone, ſeparated from Good works. Paul proveth what it is that juſtifieth, Uiz. Faith; and James, what kinde of Faith, Uiz. a working lively faith. Paul argueth againſt a Phariſee that thought his works would juſtifie him, and James againſt a Carnall Goſpeller that thought faith alone, in the meer profeſſion of it, was enough to ſave, without a godly life. And ſecondly, it may be thus compoſed; Paul ſpeaks of the nature of juſtification in it ſelf, and James of the manifeſtation of it. A thing in Scripture being ſaid to be then done, when it is diſcovered to be ſo: And thus when you read in James in ſeverall places, That a man is juſtified by Good works, that is, he is manifeſted to be ſo. As the Apoſtles ſimilitude evinceth, when he ſaith, As the body without the ſoul is dead, ſo is faith without works. Now as the body doth not give life to the ſoul, but fetcheth all from it, and doth outwardly declare what the ſoul doth; ſo doth a Godly life manifeſt and declare who are juſtified, and who not. So that it is in vain to pretend a good heart, where there is not a good life. And this is the reaſon why God in the Commandements requireth the outward work, becauſe that doth demonſtrate to the world the frame of the heart.
Fifthly, We are alwaies to diſtinguiſh between good works, in the truth of 5. We muſt diſtinguiſh between good works in the truth of them and in the perfection of themthem, and in the perfection of them. The Godly are created to the Truth of Good works in this life, but to the perfection of them in the life to come. As he ſaid, I believe, Lord help my unbelief: So it is true of every other Grace; Lord, I love thee, help my want of love: Lord, I am humble, help my want of humility. No man goeth beyond Paul, who when he would do good, found evil preſent with him. And the Apoſtle declareth a perpetual oppoſition and conflict between the fleſh and the ſpirit: So that the Godly cannot do the good things they would; ſo that this Truth will direct two ſorts of perſons, Firſt thoſe that are ignorant, full of ſelf-flattery, and ſelf-righteouſneſſe; they are apt to take a ſhadow for the ſubſtance: every thing that gliſters for Gold, whatſoever is good for the matter of it, to take it for good in all the circumſtances of it. And then ſecondly, There are the Godly ones who are ready to conclude nothing is good in them, becauſe not perfectly good. They think this action comes ſhort of that perfect rule; and is not anſwerable to the glorious Majeſty of God: and therefore they do not own that goodneſſe in them which God owneth in them, and hereby walk not in that thankfulneſſe, chearfulneſſe, and exemplary joy as they ought to do.
Laſtly, This is the true character of a new creature, That he is as zealous and diligent 6. The New Creature is as diligent as if works would ſave him, and yet as fully relies on Chriſt as if there were not the leaſt good in him.of good works, as if they were to ſave him, as if there were no Chriſt, no grace to rely upon: and yet on the other ſide he doth as fully and really rely upon Christ, and his grace, as if there were not the leaſt spark of any goodneſſe in him. This is a Scripture and admirable temperament, To joyn thoſe places of Scripture together, Work out your ſalvation with fear and trembling; and yet when you have done all, ſay, Ye are unprofitable ſervants. When ye have done all, if that were poſſible, how much rather muſt we ſay ſo, when we come far ſhort of all! That which doth ſo puzzle corrupt and erronious heads, he can practically reconcile, viz. Gods promiſe to give, and mans duty to do. He ſo believeth in Chriſt, that yet he is not barren of Godly and holy works; and he ſo practiſeth theſe, that his faith is not taken off from making Chriſt all in all. To ſome men we may ſay that of Luther, Take heed not onelyonly of thy evil works, but of thy good alſo, Uiz. do not truſt in them, be not proud of them; To others, that of John Huſſe, Ubi opera non apparent ad extra, ibi non eſt fides ad intra, Where Godlineſs is not in the fruit, there faith is not in the root; where the body doth not move or ſtir, there is no ſoul within.
Now becauſe I did not intend to dwell long on this part of the Text, and becauſe the comfort and profit of a good work, lyeth not in the Doctrine and knowledge of it, but in the practice and exerciſe, I ſhall therefore be large in the Uſe, and ſo conclude this point.
Uſe. Firſt, Is it a neceſſary fruit of a new creature to walk in good works? then the evil and ungodly deeds of moſt in the Chriſtian world, ſheweth that they are in that old damnable condition they were born in. If we conſider the general converſation of moſt men, What deeds of darkneſſe, and of ſin and Satan may be found in them? That which Salvian complained of the lives of Chriſtians in his daies, may not we alſo take up? Praeter pauciſſimos quoſdam, quid eſt aliud omnis catus Chriſtianorum, quam ſentina vitiorum? Beſides a very few that fly ſins, and endeavour to keep themſelves unſpotted from the world, What is the whole company of Chriſtians, but a ſink of all vices? You may ſooner finde men reos malorum omnium, quam non omnium, You may ſooner finde men guilty of all ſins, then of ſome onelyonly, And Facilius majorum criminum, quam minorum, And ſooner men guilty of the greater crimes, then of the leſſe; yea, he addeth, almoſt all the whole Church is brought to ſuch a reproach and ſcandal of manners, ut incuncto populo Chrrſtiano genus quoddam ſanctitatis ſit, minus eſſe vitioſum, That in all the Chriſtian world it is a kinde of holineſs to be leſſe vitious. Doth he not ſpeak as if he lived in our times? For except ſome few in every Congregation, which are like the Gleanings to the harveſt; are not people generally ignorant, prophane, ungodly, ſo that it is a kind of great holineſſe to be leſſe wicked then others? His Oaths not ſo dreadful, his malice not ſo rancorous, his drunkenneſſe not ſo beaſtly: If men be leſſe wicked, we are apt to judge them virtuous men, ſuch a deluge of ſin doth overflow: But oh the patience of God who beholds and ſeeth all this ingratitude, rebellion, and hoſtility againſt his Majeſty, yet forbeareth to take preſent vengeance.
Now there are many arguments why you ſhould take heed of theſe evill works.
Firſt, Thy evil deeds of ſin, brings Gods evil work of puniſhment. Is there evil 1. Why we ſhould take heed of evil works.in the City, or in the Land, ſaith the godly Prophet, and I have not done it? Amos 3. 6. viz. an evil of puniſhment: But why? Becauſe men have firſt done their evil works. Thou that thinkeſt Gods judgements of Plague, Famine, and the devouring ſword to be very grievous and evil; Why doſt thou not conſider thy evil waies, which have procured theſe things? Your iniquities with-hold good things from you. And the Prophets are alwaies diligent in the middeſt of Gods judgements brought upon a people, ſtill to remember them of thoſe iniquities, which have been like the vapours mounted up to the heavens, and afterwards congealed, fall down in terrible Thunder and lightening: Oh therefore if thou findeſt not God ſo good to thee or the publick, as thou deſireſt, conſider it is the evil of thy waies that brings all calamities.
Secondly, Therefore let thy life be free from all evil works, becauſe thy profeſſion of Chriſtianity obligeth thee to it. How can an holy profeſſion, and an unholy life 2.accord together? How can darkneſs and light be reconciled? When God whom thou ſerveſt is holy, Chriſt by whoſe name thou art called is holy, the Ordinances whereby thou draweſt high him are holy; when all this is holy, How is thy converſation ſo wicked and unholy? For a prophane man full of evil deeds, to pray, and hear, is as loathſom as for the ſow wallowing in its mire, to come and rowl it ſelf in a pleaſant garden. That place is obſervable, 2 Tim. 2. 19. where the Apoſtle having ſpoken of ſome wretched Apoſtates from the Truth of Chriſt, he addeth, Nevertheleſs the foundation of God standeth ſure. As men who build glorious palaces lay a ſure foundation, ſo God being to build an eternal City, he layeth a deep and firm foundation. Now as their cuſtom was to write ſome ſhort and ſelect ſentences upon their foundation ſtones, as appeareth out of Zachary; ſo ſaith he, God hath ſet two Sentences upon his foundation: The one is, The Lord knoweth thoſe that are his, i. e. he will effectually preſerve them from falling away. And the other is, Let every one that nameth the name of Christ, depart from iniquity. Obſerve this, This ſentence is one of the choice ones that God will have inſcribed: Let every one that names Chriſt, takes his profeſſion on him, depart from iniquity. Take heed then of being Thiſtles in Chriſts garden: of being Tares in his wheat: This is to mingle heaven and earth, yea heaven and hell together: either therefore lay aſide the name of a Chriſtian, or the works of an Heathen, and one who knoweth not God. Quid in meo eſtis, non mei? What do you who are not Gods, in Gods vine-yard? Why are you that are Goats, among Chriſts ſheep? Oh conſider what reproach ye are to the holy name of Chriſt.
Thirdly, Conſider the Titles which the Scripture giveth evil works, and thoſe titles 3.wil demonſtrate the nature of them. They are called The works of the Divel, What can be a more horrid aggravation then to ſay, Thy luſts, thy ungodlineſſe, they are of thy ſelf, and they are of the Divel too? It is the Divel in thee, and by thee, who provokes thee to ſuch waies. Thus our Saviour bid Peter, Get thee behinde me Satan, get thee behinde me Divel, Mat. 16. 23. Why? was Peter a Divel? No, but becauſe what he did came by the Divels inſtigation and temptation; therefore he uſeth that phraſe. Thus Peter ſaith to Ananias and Saphira, Why hath Satan filled thy heart, to lye against the holy Ghoſt? Act. 5. 3. and the Jewes or Phariſees are ſaid to be of their Father the Divel, for his works they do: and Chriſt is ſaid to come into the world to deſtroy the works of the Divel. Oh then remember thy ſelf, by whom, and from whom is it that thou art ſo prophane and ungodly? Is it not from the Divel? Doth not that unclean ſpirit ruling in thee, provoke thee to all uncleanneſſe? Thou wouldſt judge it an uncharitable cenſure to be called as Simon Magus was, Thou child of the Divel; but yet every man living in that ungodly and unholy way, is ſo. Neither doth this excuſe them, as if they were juſtified, and all the blame to be laid on the Divel, no, for he works upon thy corrupt diſpoſition within. If thou wert not firſt tempted by thy own luſt, the divel could not be a tempter to thee: If thou wert not ſtubble, his fiery darts would not enflame thee. Conſider then all this, you who wallow in all mire and filth of ſin. If the Divels were to act viſibly upon the earth, and had bodily members to work withall, they would do as thou doſt: And further alſo remember that he who thus enticeth thee to all ſin, will be a tormenter afterwards unto thee, and will be an accuſer unto God againſt thee, for that which he hath excuſed unto thee; throw them then away, they are the Divels works.
Fourthly, Again they are the works of darkneſs, as good works are the works of the light. A wicked man is in darkneſſe, and knoweth not whither he goeth. They are 4.works of Darkneſs, Epheſ. 5. 11. partly becauſe it is for want of light and knowledge that they are committed. If thou didſt know what the Scripture commands, if thou didſt know the will of God, and the happineſſe promiſed to the contrary thou doſt, thou wouldſt never live as thou liveſt. Again they are works of darkneſs, becauſe committed without fear and ſhame, men do not think God ſeeth them, that the revengeful eye of God is upon them. Oh the horror and confuſion that would be on their ſouls if this were attended to. And laſtly they are works of darkneſſe, becauſe they will be rewarded with utter darkneſſe. Thy ſin and thy puniſhment will be proportionable. Thou lovedſt darkeneſſe, and therefore thou ſhalt be thrown into utter darkneſſe. Oh that wicked and ungodly men ſhould be no more amazed at their dreadfull eſtate. In the next place, they are called the works of the fleſh, as good works the works of the spirit, Gal. 5. Of the fleſh, becauſe they come wholly from us corrupt and carnal; there is nothing of the Spirit of God in them: they are ſparks from that fire and brimſtone in thy bowels: they are ſo many drops of poyſon vented from thy venemous nature: and as they are thus works of the fleſh, ſo they work corruption as the fleſh it ſelf is corruptible. They that ſow to the fleſh, ſhall of the fleſh reap corruption, Gal. 6. 8. Again they are vain works, as the ſcripture calls them, 1 Pet. 1. 18. They are empty of that they promiſe: thou lookeſt for pleaſure, profit, advantage by them, but they bring the clean contrary: they have a gliſtering skin, but a ſting in the tail of them. With what curſes & indignation wilt thou bid them be gone, which now thou doſt ſo embrace? All that momentany pleaſure, What is become of it? What is that drop of hony to that Ocean of Gall thou muſt for ever drink in hell?
Uſe 2. Are new Creatures created thus unto good works? then exerciſe thy ſelf to them, be frequent in them. Is it good that I do? Is it according to Scripture that I live? Is my life good, according to the rule of goodneſſe? and when you would make inquiſition into your ſelves, and pronounce a ſentence accordingly, take heed of ſelf flattery, ſecurity and eaſe; but arraign thy ſelf at Gods Tribunal; compare thy life and the word together: That ſayeth, ſuch a life is good, ſuch actions are good: Is it thus with thee, or the clean contrary? Oh conſider, That God judgeth not as man judgeth. He judgeth according to the inwards; he tryeth the heart and reins, and accordingly judgeth thy actions which come thence. All the Titles you have, Chriſtians, Believers, Saints, Do not theſe engage to a godly life? Theſe ſhew what you ſhould be, elſe you are trees without fruit, and ſo to be cut down for the fire. Now be moved hereunto, Firſt, becauſe good works have a great deal of preſent comfort and eaſe with them. If thou doſt well, there is joy and ſweetneſs in the conſcience: But to evil deeds there is joyned a ſting of the Conſcience, horror of ſoul, fear of damnation; and though that may pleaſe for a while, yet all thy ſins lie at the door like a band dog, ready to riſe up and tear in pieces; whereas there is much joy and peace to him, that liveth a godly life.
2. Godly and holy works are a neceſſary effect of inward grace and a teſtimony of thy Predeſtination. In whoſe life you ſee nothing but wickedneſſe, there for the preſent, till a change be, appeareth nothing but tokens of damnation: It is not being an Orthodox man, it is not being a ſound Proteſtant, without a …ure and heavenly life, that doth avail to happineſſe. Ariſtotle made happineſſe to conſiſt in action, and ſo doth the excellency and perfection of Chriſtianity. Oh then ſee what evidences, what marks there are in thy life for thy eternal bleſſedneſte. This ſubject may be concluded with thoſe two verſes, Rom 2. 9, 10 that are like ſo much thunder and lightning from Paul tribulation and anguiſh (ſuch as a man knoweth not what to do in) upon the ſoul (not body only) and upon every ſoul, no man by his greatneſſe may look to eſcape that doth evil, of the Jew firſt, and alſo of the Gentile. We may ſay, of the Chriſtian firſt, and then the Heathen, becauſe the Chriſtian ſinneth againſt clearer knowledge and revelation of a command, and ſo doth not onelyonly that which is malum, but alſo what is vetitum: but how precious is the 10. verſe, to him that doth well.