A Vindication of the Moral Law and the Covenants, Moral treatise · Lecture 4
LECTURE IV.
1 TIM. 1. 8, 9.
Knowing the Law is good, if a man uſe it lawfully.
HAving confuted ſome dangerous inferences, that the Antinomian makes from that precious doctrine of Juſtification, I ſhall at this time anſwer only one queſtion, Upon what grounds are the people of God to be zealous of good workes? for it's very hard to repent, to love, to be patient, or fruitfull, and not to doe them for this end, to juſtifie us: And, howſoever theologically, and in the notion, we may make a great difference between holineſſe as a way or meanes, and as a cauſe or merit of ſalvation; yet practically the heart doth not uſe to diſtinguiſh ſo ſubtilely. Therefore, although I intend not to handle the whole doctrine of Sanctification or new obedience at this time; yet I ſhould leave my diſcourſe imperfect, if I did not informe you, how good works of the Law done by grace, and juſtification of the Goſpel, may ſtand together.
Firſt therefore take notice what we meane by good works. We take not good works ſtrictly, for the works of charity or liberality; nor for any externall actions of religion, which may be done where the heart is not cleanſed; much leſſe for the Popiſh good workes of ſupererogation: but for the graces of Gods Spirit in us, and the actions flowing from them: For, uſually, with the Papiſts and Popiſh perſons, good works are commonly called thoſe ſuperſtitious and ſupererogant workes, which God never commanded: or, if God hath commanded them, they mean them as externall and ſenſible; ſuch as, Coming to Church, and, Receiving of Sacraments; not internall and ſpirituall faith, and a contrite ſpirit, which are the ſoule of all duties: and if theſe be not there, the outward duties are like clothes upon a dead man, that cannot warme him, becauſe there is no life within. Therefore much is required even to the eſſence of a godly work, though it be not perfect in degrees: As, 1. It muſt be commanded Foure things required to the eſſence of good works.by God. 2. It muſt be wrought in us by the Spirit of God. All the unregenerate mans actions, his prayers, and ſervices are ſinnes. 3. It muſt flow from an inward principle of grace, or a ſupernaturall being in the ſoule, whereby a man is a new creature. 4. The end muſt be Gods glory. That which the moſt refined man can doe, is but a glow-worm, not a ſtarre: So that then onelyonly is the work good, when, being anſwerable to the rule, it's from God, and through God, and to God.
2. That the Antinomian erreth two contrary wayes about good works: Sometimes they ſpeak very erroneouſly and groſly about them. Thus Iſlebius Agricola, the firſt Antinomian that was (who afterwards joyned with others in making that wicked Book, called, The Interim) and his followers, deliver theſe Poſitions, That ſaying of Peter, Make your calling and election ſure, is dictum inutile, an unprofitable ſaying, and Peter did not underſtand Chriſtian liberty. So again, As ſoon as thou once beginnest to thinke, how men ſhould live godlily and modestly, preſently thou hast wandered from the Gospel. And again, The Law and works only belong to the Court of Rome. Then, on the other ſide, they lift them up ſo high, that, by reaſon of Chriſts righteouſneſſe imputed to us, they hold all our workes perfect, and ſo apply that place, Epheſ. 1. Chriſts clenſing his Church, ſo, as to be without ſpot or wrinkle, even pure in this life. They tell us not onelyonly of a righteouſneſſe or juſtification by imputation, but alſo Saintſhip and holineſſe by this obedience of Chriſt: And hence it is, that God ſeeth no ſin in beleevers. This is a dangerous poſition: and, although they have Similies to illuſtrate, and diſtinctions to qualifie it; yet, when I ſpeak of imputed righteouſneſſe, there will be the proper place to ſhew the dangerous falſhood of them.
3. You muſt, in the diſcourſe you ſhall heare concerning the neceſſity of good works, carefully diſtinguiſh between theſe two Propoſitions: Good workes are neceſſary to beleevers, to justified perſons, or to thoſe that ſhall be ſaved; and this, Good works are neceſſary to juſtification and ſalvation. Howſoever this later is true in ſome ſenſe, yet, becauſe the words carry as if holineſſe had ſome effect immediately upon our juſtification and ſalvation, therefore I do wholly aſſent to thoſe learned men, that think, in theſe two caſes, we ſhould not uſe ſuch a Propoſition: 1. When we deale with adverſaries, eſpecially Papiſts, in diſputation; for then we ought to ſpeak exactly: Therefore the Fathers would not uſe the word foreign of the Virgin Mary, leſt they ſhould ſeem to yeeld to Neſtorius, who denyed her to be foreign. The ſecond caſe is in our ſermons and exhortations to people; for, what common hearer is there, that, upon ſuch a ſpeech, doth not conceive that they are ſo neceſſary, as that they immediately work our juſtification? The former propoſition holds them offices and duties in the perſons juſtified; the other, as conditions effecting juſtification.
4. Theſe good works ought to be done, or are neceſſary upon Good works are neceſſary: 1. Becauſe they are the fruit of Chriſts death.theſe grounds: 1. They are the fruit and end of Christs death, Titus 2. 14. It's a full place: The Apoſtle there ſheweth, that the whole fruit and benefit of Chriſts redemption is loſt by thoſe that live not holily. There are two things in our ſins: 1. The guilt, and that Chriſt doth redeem us from: 2. The filth, and that he doth purifie from: If Chriſt redeem thee from the guilt of thy luſts, hee will purifie thee from the noiſomeneſſe of them. And mark a two-fold end of this purification, that we may be a peculiar people: This word foreign, Hierome ſaith, he ſought for among humane authours, and could not finde it: therefore ſome think the Seventy feigned this, and foreign. It anſwers to the Hebrew word Segullah, and ſignifieth that which is precious and excellent, got alſo with much labour: ſo that this holineſſe, this repentance of thine, it coſt Chriſt deare. And the other effect is, zealous of good workes. The Greek Fathers obſerve, the Apoſtle doth not ſay followers, but zealous; that doth imply great alacrity and affection. And, leſt men ſhould think we ſhould onelyonly preach of Chriſt and grace; Theſe things ſpeak, (ſaith he) and exhort: And Calvin thinketh the laſt words [Let no man deſpiſe thee] ſpoken to the people, becauſe they are for the moſt part of delicate eares, and cannot abide plaine words of mortification.
2. There is ſome kind of Analogicall relation between them and 2. Becauſe (in reſpect of evill workes) there is ſome Analogy between heaven and them.heaven, comparatively with evill works. So thoſe places, where it's ſaid, If wee confeſſe our ſins, he is not onelyonly faithfull, but alſo just, to forgive us our iniquities: So 2 Tim. 4. 8. a Crowne of righteouſneſſe, which the righteous Judge, &c. Theſe words doe not imply any condignity, or efficiency in the good things wee doe; but an ordinability of them to eternall life: ſo that evill and wicked workes, they cannot be ordained to everlaſting life, but theſe may. Hence ſome Divines ſay, That though godlineſſe be not meritorious, nor cauſall of ſalvation, yet it may be a motive: as they inſtance; If a King ſhould give great preferment to one that ſhould ſalute him in a morning, this ſalutation were neither meritorious, nor cauſall of that preferment, but a meer motive ariſing from the good pleaſure of the King: And thus much they think that particle, for I was an hungry, doth imply. So that God, having appointed holineſſe the way, and ſalvation the end, hence there ariſeth a relation between one and the other.
3. There is a promiſe made to them. 1 Tim. 4. 8. Godlineſſe hath 3. Becauſe a promiſe is made unto them.the promiſes (as it is in the Originall;) becauſe there are many promiſes ſcattered up and down in the Word of God: ſo that to every godly action thou doeſt, there is a promiſe of eternall life. And hereby, though God be not a debtor to thee, yet he is to himſelfe, and to his owne faithfulneſſe; Reddis debita, nulli debens, cryed Auſtine: ſo that the godly may ſay, Oh, Lord, it was free for thee before thou hadſt promiſed, whether thou wouldſt give me heaven or no; but now the word is out of thy mouth: not but that we deſerve the contrary, onelyonly the Lord is faithfull; therefore, ſaith David, I will mention thy righteouſneſſe, i. e. faithfulneſſe, onelyonly: and the Apoſtle, This is a faithfull ſaying, and worthy of all acceptation. This made them labour, and ſuffer ſhame. If you aske, How then is not the Goſpel a Covenant of workes? That in brief ſhall be anſwered afterwards.
4. They are Teſtimonies whereby our election is made ſure. 2 Pet. 4. Becauſe teſtimonies aſſuring us of our election.1. ver. 10. Make your calling and election ſure. The Vulgar Tranſlator interpoſeth thoſe words [per bona opera,] and complaineth of Luther, as putting this out of the Text, becauſe it made againſt him, but it's no part of Scripture. Now obſerve the emphaſis of the Apoſtle, foreign firſt they muſt be very diligent, and the rather (which is ſpoken ex abundanti) [to make their calling and election ſure] What God doth in time, or what he hath decreed from eternity to us in love: [to make ſure, foreign.] Eſtius and other Papiſts ſtrive for firme, and not ſure; and ſo indeed the word is ſometimes uſed: but here the Apoſtle ſpeaketh not of what it is in it ſelfe, but what it is to us, and the certainty thereof. And obſerve the Apoſtles motives for making our election ſure; 1. Ye ſhall never faile: the word is uſed ſometimes of grievous, and ſometimes of leſſer ſins; but here hee meaneth ſuch a failing, that a man ſhall not recover again. 2. An entrance ſhall be abundantly ministred into heaven. It's true, theſe are not teſtimonies without the Spirit of God.
5. They are a condition, without which a man cannot be ſaved. So that although a man cannot by the preſence of them gather a 5. Becauſe we cannot be ſaved without them.cauſe of his ſalvation; yet by the abſence of them he may conclude his damnation: ſo that it is an inexcuſable ſpeech of the Antinomian, Good works doe not profit us, nor bad hinder us; thus Iſlebius. Now the Scripture, how full is it to the contrary? Rom. 8. 13. If ye live after the fleſh, ye ſhall dye. So, Except yee repent, yee ſhall all likewiſe periſh. Such places are ſo frequent, that it's a wonder an Antinomian can paſſe them all over, and alwaies ſpeak of thoſe places which declare Gods grace to us, but not our duty to him. Without holineſſe no man can ſee God: now, by the Antinomians argument, as a man may be juſtified while he is wicked, and doth abide ſo; ſo alſo he may be glorified and ſaved: for this is their principle, that, Chriſt hath purchaſed juſtification, glory, and ſalvation for us, even though ſinners and enemies.
6. They are in their owne nature a defence againſt ſinne and corruption. 6. Becauſe they are a defence againſt ſin…If we doe but conſider the nature of theſe graces, though imperfect, yet that will pleade for the neceſſity of them. Eph. 6. 14, 16. There you have ſome graces a ſhield, and ſome a breastplate: now every ſouldier knoweth the neceſſity of theſe in time of war. It's true, the Apoſtle ſpeaks of the might of the Lord, and prayer muſt be joyned to theſe; but yet the principall doth not oppoſe the inſtrumentall. Hence Rom. 13. they are called the weapons of the Light. It's Luthers obſervation, He doth not call the works of darkneſſe, the weapons of darkneſſe; but good works he doth call weapons, becauſe we ought to uſe good works as weapons, quia bonis operibus debemus uti tanquam armis, to reſiſt Satan: and he calls them weapons of light, becauſe they are from God, the fountaine of light; and becauſe they are, according to Scripture, the true light; although Druſius thinketh light is here uſed for victory, as Jud. 5. 31. Pſal. 132. 17, 18. and ſo the word is uſed by Homer: and Marcellinus ſpeaks of an ancient cuſtome, when, at ſupper time, the children brought in the candles, they cryed, foreign.
7. They are neceſſary by a naturall connexion with faith, and the 7. Becauſe neceſſary by a naturall connexion with faith, and the Spirit of God.Spirit of God: Hence it's called faith which worketh by love. The Papiſt Lorinus thinketh we ſpeak a contradiction, becauſe ſometimes wee ſay, faith only justifieth; ſometimes, that unleſſe our faith be working, it cannot justifie us: but here is no contradiction; for it's onelyonly thus: Faith, which is a living faith, doth juſtifie, though not as it doth live; for faith hath two notable acts: 1. To apprehend and lay hold upon Chriſt, and thus it juſtifieth. 2. To purifie and cleanſe the heart, and to ſtirre up other graces, and thus it doth not: And thus Paul and James may be reconciled; for James brings that very paſſage to prove Abraham was not juſtified by faith alone, which Paul brings to prove he was; becauſe one intends to ſhew that his faith was a working faith; and the other, that that alone did concurre to juſtifie: and thus in this ſenſe ſome learned men ſay, Good workes are neceſſary to preſerve a man in the ſtate of juſtification, although they doe not immediately concurre to that act: as in a man, although his ſhoulders and breaſt do not concur immediatly to the act of ſeeing; yet if a mans eye and head were not knit to thoſe parts, hee could not ſee: and ſo, though the fire doe not burne as it is light, yet it could not burn unleſſe it were ſo; for it ſuppoſeth then the ſubject would be deſtroyed. It's a ſaying of John Huſſe, Where good workes are not without, faith cannot be within, Ubi bona opera non apparent ad extra, ibi fides non eſt ad intra: Therefore, as Chriſt, while he remained the ſecond Perſon, was inviſible, but when he was incarnated, then he became viſible; ſo muſt thy faith be incarnated into works, and it muſt become fleſh as it were.
8. They are neceſſary by debt and obligation: So that God by his 8. By debt & obligation.ſoveraignty might have commanded all obedience from man, though he ſhould give him no reward of eternall life: Therefore Durand did well argue, that we cannot merit at Gods hand, becauſe the more good wee are enabled to doe, wee are the more beholding to God. Hence it is, that we are his ſervants, Servus non eſt perſona, ſed res: and we are more ſervants to God, then the meereſt ſlave can be to man; for, we have our being and power to work from him: And this obligation is ſo perpetuall and neceſſary, that no covenant of grace can aboliſh it; for, grace doth not deſtroy nature, gratia non destruit naturam.
9. By command of God. This is the will of God, your ſanctification: 9. By command of God. 1 Theſ. 4. 3. Rom. 12. 2.So that you may prove what is that good and acceptable will of God. And thus the Law of God ſtill remaineth as a rule and directory: And thus Paul profeſſed hee delighted in the Law of God in his inward man; and that place, Rom. 12. preſſeth our renovation, comparing us to a ſacrifice, implying we are conſecrated, and ſet apart to him (a dog or a ſwine might not be offered to God:) And the word [Offer] doth imply our readineſſe and alacrity. He alſo addeth many epithets to the will of God, that ſo we may be moved to rejoyce in it. There is therefore no diſputing or arguing againſt the will of God. If our Saviour, Matth. 5. ſaith, He ſhall be leaſt in the Kingdome of heaven, that breaketh the leaſt commandement; how much more inexcuſable is the Antinomian, who teacheth the abolition of all of them?
10. They are neceſſary by way of comfort to our ſelves. And this 10. By way of comfort to our ſelves.oppoſeth many Antinomian paſſages, who forbid us to take any peace by our holineſſe. Now it's true, to take them ſo as to put confidence in them, to take comfort from them, as a cauſe, that cannot be; for, who can look upon any thing he doth with that boldneſſe? It was a deſperate ſpeech of Panigarola a Papiſt (as Rivet relates) who called it folly to put confidence onelyonly in Chriſts bloud. We know no godly man ſatisfieth his own heart in any thing he doth, much leſſe can hee the will of God. Wee cannot at the ſame time ſay, Lord, forgive me, and, Pay me what thou oweſt; yet theſe good works, though imperfect, may be a great comfort unto us, as the teſtimony of Gods eternall love to us. Thus did Hezekiah, 2 Kings 20. 3. Hezekiah is not there a proud Phariſee, but a thankfull acknowledger of what is in him: and ſome conſider, that this temptation might fall upon Hezekiah, that when he had laboured to demoliſh all thoſe ſuperſtitions, and now became dangerouſly ſick that hee had not done well; therefore he comforts himſelfe in his heart, that hee did thoſe things with, not that he meant an abſolute perfect heart, but a ſincere, and comparatively perfect. Hence it's obſerved, the word I have walked, is in Hiphil, I have made my ſelfe to walke; implying the dulneſſe, and ſluggiſhneſſe, and averſneſſe he found in his heart to that duty: ſo that prayer being, as one calls it well, Speculum animi, the ſoules glaſſe, you may gather what was a comfort to him. Thus Paul, 2 Tim. 4. I have fought a good fight, &c. It is true, thoſe words, A crown of Righteouſneſſe, The juſt Judge, and Render, doe not prove any merits in Paul, as the Papiſts plead; but yet Paul declareth this, to keep up his heart againſt all diſcouragements. We are not therefore to take comfort from them, ſo as to reſt in them; but ſo as to praiſe God thereby. It's a good way, neſciendo ſcire, that ſo wee may praiſe God for them; and, ſciendo neſcire, that ſo we may be humble in our ſelves.
11. They are neceſſary in reſpect of God, both in that hee is hereby 11. Becauſe God is glorified by them.pleaſed, and alſo glorified. When we ſay, They are neceſſary in reſpect of God, we underſtand it declaratively, to ſet forth his glory; for, when God is ſaid to be the end of all our actions and goodneſſe, he is not finis indigentiae, an end that needs them; but finis aſſimilationis, an end that perfects thoſe things, in making them like him: Now two waies they relate to God; 1. God is hereby pleaſed; ſo the Apoſtle, Hebr. 13. Hee is well pleaſed: So that as Leah, though blear eyed, yet, when ſhee was fruitfull in children, ſaid, Now my husband will love me; ſo may Faith ſay, Now God will love me, when it abounds in the fruits of righteouſneſſe; for, our godly actions pleaſe God, though imperfect; onelyonly the ground is, becauſe our perſons were firſt reconciled with God. Secondly, they referre to God, ſo as to glorifie him; as his name is blaſphemed, when we walke in all wickedneſſe. It's true, it's Gods grace to account of this as his glory, ſeeing it's ſo defective.
12. They are neceſſary in regard of others. Matth. 5. 17. Let your 12. Becauſe others are benefited thereby.light ſhine before men. Hee doth not there encourage vain-glory, but he propounds the true end of our viſible holineſſe; for godlineſſe, being light, it ought not to be under a buſhell. Hence, both in the Tabernacle and Temple, the light was placed in the midſt; and it ought to extend to others, that hereby they may glorifie God in heaven: As, when we ſee an excellent picture, we doe not praiſe that ſo much, as the Artificer who made it. Wee ought ſo to walk, that men ſhould glorifie God, who hath made us ſo heavenly, ſo humble, ſo mortified. Hierome ſaid of Auſtin, that he did diligere Chriſtum habitantem in Auguſtino; ſo ought we to walk, that others may love Chriſt dwelling in us. 1 Pet. 3. 1. it's an exhortation to wives, ſo to walke, that their husbands may be won to the Lord. Thou prayeſt for thy husband in a carnall condition, thou wouldſt have him go heare ſuch a Miniſter, and ſuch Sermons; ſee that thy life alſo may convert him. The Apoſtle by the phraſe, without the word, meaneth the publique preaching; ſo that the wives life may preach to him all the day: and that ſame phraſe, foreign, doth imply, 1. the great price that every mans ſoule is worth; 2. the delight that they ought to take in converting of others, even the ſame that merchants doe in their trade.
13. Holineſſe and godlineſſe inherent is the end of our faith and juſtification: 13. Becauſe godlineſſe inherent is the end of our faith and juſtification.and that is the meaning of our Divines, who ſay, Charity, or Love of God is the end of faith, becauſe God hath appointed this way of juſtification by faith, till he hath brought us into eternall glory, and there we have perfect inherent holineſſe, though even then the glory and honour of all that ſhall be given to Chriſt. Now, indeed, it hath pleaſed God to take another way for our acceptation, then ſhall be hereafter; not but that God might, if he had pleaſed, have given us ſuch a meaſure of grace inherent, whereby we might have obtained eternall life, being without ſin, and conformable to his will: but this way hath pleaſed his wiſdome, that ſo Chriſt and Grace may be exalted, and wee for our ſins debaſed in our ſelves. Therefore good is that of Anſelme, Terret me tota vita mea; namapparet mihi aut peccatum, aut tota ſterilitas: My whole life terrifieth me, for I ſee nothing but ſin, or barrenneſſe. Only this may make for the excellency of Sanctification, that therefore is Chriſt, and Grace, and Juſtification, and all, that at laſt we may be made perfectly holy.
Now ſome Divines have gone further, but I cannot goe along with them: As, 1. Thoſe that doe give them cauſality and efficiencie of our juſtification and ſalvation: And, if they ſhould uſe the word Efficiency in a large ſenſe, it might be true, but dangerous: but otherwiſe, to take Efficient ſtrictly, they cannot; for ſo was the covenant of works at firſt. Adams obedience would not have meritoriouſly, but efficiently procured his happineſſe. Hence, by the Apoſtle, faith is not included as works are rejected, for they are rejected as efficients of our ſalvation; but faith is included as the inſtrumentall and paſſive receiving of it.
2. Some learned men have ſaid, Though good works doe not merit eternall life, for that is wholly purchaſed by Chriſts death; yet, ſay they, accidentall degrees of glory our godlineſſe may obtaine: but that is not ſafe; for, firſt, it's queſtioned by ſome, whether there be ſuch degrees at all, or no; but grant it, yet even that muſt be of grace as well as others.
Laſtly, ſome hold our temporall mercies to come to us by a covenant of workes, but not our ſpirituall: this alſo is hard; for, we may have theſe good things either by Chriſt, or elſe by the forbearance of God, who doth not take the advantage againſt us for our ſins.
I ſhall ſay no more of this, then by anſwering a main doubt.
Object. If good workes be ſtill neceſſarily requiſite, why then is not the covenant of grace ſtill a covenant of works: not as at firſt in Adam, when they were to be perfect and entire; but by grace, pardoning the imperfection of them, in which ſenſe the Arminians affirme it?
Anſw. Although good workes be requiſite in the man juſtified or ſaved, yet it's not a Covenant of workes, but faith: and the reaſon is, becauſe faith only is the inſtrument that receiveth juſtification and eternall life; and good workes are to qualifie the ſubject beleeving, but not the inſtrument to receive the covenant: ſo that faith onelyonly is the condition that doth receive the covenant, but yet that a man beleeve, is required the change of the whole man; and that faith onelyonly hath ſuch a receiving nature, ſhall be proved hereafter (God willing).
Uſe. Of exhortation, to take heed, you turne not the grace of God into licentiouſneſſe: ſuſpect all doctrines that teach comfort, but not duty; labour indeed to be a ſpirituall Anatomiſt, dividing between having godlineſſe, and truſting in it: but take heed of Separating Sanctification from Juſtification. Be not a Phariſee, nor yet a Publican: ſo that I ſhall exhort thee at this time, not againſt the Antinomianiſme in thy judgement onelyonly, but in thine heart alſo. As Luther ſaid, Every man hath a Pope in his belly; ſo every man an Antinomian. Paul found his fleſh rebelling againſt the Law of God, reconcile the Law and the Goſpel, Juſtification and Holineſſe. Follow holineſſe as earneſtly, as if thou hadſt nothing to help thee but that; and yet rely upon Chriſts merits as fully, as if thou hadſt no holineſſe at all. And what though thy intent be onelyonly to ſet up Chriſt and Grace, yet a corrupted opinion may ſoon corrupt a mans life; as rheume, falling from the head, doth putrefie the lungs, and other vitall parts.