Truths Victory Over Error, Chapter 16
CHAP. XVI. Of GOOD WORKS.
Question I.
ARE Good Works onelyonly such, as GOD hath commanded in his holy Word, and not such as without the warrant thereof, are devised by men, out of blind zeal, upon any pretence of good intention?
Yes. Micah 6. 8. Rom. 12. 2. Heb. 13. 21. Matth. 15. 9. with 1 Sam. 15. 21, 22, 23. Isa. 29. 13. 1 Pet. 1. 18. Rom. 10. 2.
Well then, do not the Papists err, who maintain, That not only such works are good, which are done according to the Will and Law of GOD, but others also, which are commanded by the publick Authority of the Church; though over and above, what the Law of GOD requires. And that those also are good Works, which are done out of a good intention, to advance GODS Glory, or to perform Worship to Him, though they be not commanded by GOD?
Yes.
Do not likewise the old and late Libertines err, who maintain, That the difference between good Works, and evil, depends onelyonly upon the private and particular Opinion of every man. For they think, that no work ought to be called evil, but in so far, as he that doth it, thinks it evil?
Yes.
By what reasons are they confuted?
(1) Because, Good works are described by the Apostle to be such, as GOD before hath ordained, that we should walk in them; Eph. 2. 10. (2) Because, GOD expresly commands, that every man must not do that, which seems good in his own eyes, but onelyonly such works, as he hath commanded, and must neither add thereto, nor diminish from it; Deut. 12. 8, 32. Iosh. 1. 7. Prov. 30. 6. Rev. 22. 18. (3) Because, the Lord openly testifies that in vain they do worship Him, teaching for Doctrines, the commandments of men, not requiring that Will-worship, which Phantastick men would give him; Isaiah 1. 13. Matth. 15. 9. Micah 6. 6, 7, 8. Col. 2. 23. (4) Because, the Scribes and Pharisees are severely rebuked by Christ, that made the Commandment of GOD of no effect, by their Traditions; Matth. 15. 6. And it is often mentioned in the Books of the Kings, and Chronicles, as a fault in the Kings of Iuda, that the High-places were not taken away. And how severely were the Israelites punished, for their worshipping of the Golden-Calf? Exod. 32. And for worshipping the Calves, which Ieroboam set up at Dan, and Bethel, all know; 1 Kin. 12. 28. (5) Because, the Law of God, is the perfect Rule and Square of good works; To the Law, and to the Testimony: if they speak not according to this Word, it is, because there is no light in them; Isaiah 8. 20. (6) Because, without Faith, it is impossible to please God; Heb. 11. 6. But Faith hath alwayes a respect to the Word of God.
Quest. II.
ARE good works done in obedience to Gods commandments, the fruits, and evidences of a true, and lively Faith?
Yes. Iames 2. 18, 22.
Well then, do not the Antinomians, and Libertines err, who deny, That Believers, ought to make evident to themselves, and others, the truth of their Iustification, by good works, as fruits of a true, and lively Faith?
Yes.
By what reasons are they confuted?
(1) Because, Christ sayes, by their fruits, ye shall know them: for a good tree bringeth forth good fruit; Matth: 7. 16, 17, 18. (2) Because, we are commanded, to make sure our Calling and Election by good Works, as by the fruits of Faith; 2 Peter 1: 5, 6, 10, 11. (3) Because, in Scripture there are delivered many undoubted, and sure marks of Regeneration, taken from the fruits of Faith, and good Works; 1 Iohn 1: 6, 7: and 1 Iohn 2: 3: and 1 Iohn 3: 9, 10, 14.
Quest. III.
IS our ability to do good Works, wholly from the Spirit of Christ, and not at all from our selves?
Yes.
And that we may be enabled thereunto, besides the Graces already received, is there not required an actual influence of the same holy Spirit, to work in us, both to will and to do, of his good pleasure?
Yes. Iohn 15. 4, 6. Ezek. 36. 26, 27. Phil. 2. 13. 2. Cor. 3. 5.
Well then, do not the Pelagians err, who maintain, That Good works done by the strength of our free-will, are conform to the Law of God, and worthy of the Kingdom of Heaven?
Yes.
Do not likewise the Papists err, who maintain, that good works may be done, by a meer general and common influence from God?
Yes.
Do not lastly the Arminians err, who maintain, that good works flow only from God, as a Moral Cause?
Yes.
By what reasons are they confuted?
(1) Because, Christ says, ye can do nothing without me; Iohn 15. 5. (2) Because, of our selves, we are not able to think a good thought; 2 Cor. 3. 5. (3) Because, it is God, that worketh in us, both to will, and to do, of his good pleasure; Phil. 2. 13.
Quest. IV.
ARE they who are Regenerated, to grow negligent, as if they were not bound, to perform any duty, unless by a special motion of the spirit?
No.
Ought they to stir up diligently the Grace of GOD which is in them?
Yes. Phil. 2. 12. Heb. 6: 11, 12. 2 Peter 1. 3, 5, 10. Isa. 64. 7. 2 Tim. 1. 6. Acts 26. 6, 7. Iude verse 20. 21, 22.
Well then, do not the Quakers, Familists, and other Giddy-headed Persons err, who maintain, that Believers ought not to perform, any duties in Religion, unless the Spirit within, move and excite them, to those duties: and that we ought to forbear, when this is wanting?
Yes.
By what reasons are they confuted?
(1) Because, the Holy Ghost forbiddeth us, to be slow in performing such duties: nay, commands us to stir up the gift, which is in us, and use all diligence to perform duties commanded by himself; Phil. 2. 12. Iude verse 20. (2) Because, the Prophet confesseth that, as the great sin, of the Lords people, that there is none that calleth upon his name, that stirreth up himself, to take hold of him; Isaiah 64. 7. (3) Because, to neglect the worshipping of GOD, is an evident sign, and token of an Atheist; Ps: 14. 4. Ps. 53. 4. (4) Because, the Lord hath threatned to pour out his fury upon the Heathen, that know him not, and upon the Families that call not on his Name; Ierem. 10. 25. (5) Because, the twelve Tribes, which hoped to come to the promise made to the Fathers, instantly served GOD day and night; Acts 26. 6, 7. And the Apostles gave themselves continually to Prayer, and to the Ministry of the Word; Acts 6. 4. (6) Because, Christ himself who had always the Spirit, was very frequent, in all those Exercises and Duties, as all the Histories, of the four Evangelists do testifie. Those Fanatick Recusants, either have the Spirit of God in them; or they want it. This last they will not grant. If then they have it, why do they refuse to perform duties of Religion, more then our blessed Saviour did, when opportunitie, and occasion, did call him. They have the Spirit but want the Impulse. But contrarywise, this impulse; is never wanting when there is a call. But the Spirits call is never wanting, when opportunity is offered. (7) Because, Christ will have the Gospel preached to every creature; Mark 16. 15. And hath commanded the administration of the Lords Supper, even to his second coming; 1 Cor. 11. 26. And will have the work of the ministry to continue in his Church, for the perfecting of the Saints, for the edifying of the body of Christ; till we all come in the unity of the Faith, &c. Eph. 4. 11, 12, 13. (8) Because, we are commanded, to pray without ceasing; 1 Thes. 5. 17: That is, upon all opportunities, and in all our necessities. (9) Because, we are commanded, to trust in him at all times; Psalm 62. 8. (10) if we shall forbear outward duties, as prayer, and such like, then ought we to forbear inward exercises, as Acts of Faith, Love, and Fear, till we be moved thereunto, which is most absurd, for we are commanded (as was cited) to trust in him alwayes. (11) What assurance can men have, the next hour, or to morrow, more than in the present time, of the Spirits motion on their souls: or that they shall be thus, at a greater advantage, by putting off the duty, till they have some inward motion, and impulse thereunto, than by waiting on the ordinary call of the Word, or of Providence?
Quest. V.
ARE they, who, in their obedience, attain to the greatest hight, which is possible in this life, so far from being able to supererogate, and to do more, than God requires, that they fall short of much, which in duty they are bound to do?
Yes. Luke 17. 10. Neh. 13. 22. Gal. 15. 17. Iob 9. 2, 3.
Well then, do not the Papists err, who maintain, That a man regenerated can not only fulfil the Law of God perfectly, but may do also more good, than the Law of God requires of him? This is their mad fancy, of the works of Supererogation. Yes.
By what reasons are they confuted?
(1) Because, no man living, is able to fulfil the Law of God; Psalm 143. 2. Isaiah 64. 6. 1 Iohn 1. 8. Far less is any man able to do more than the Law requires. (2) Because, we are obliged to seek remission of sins every day; Matth. 6. 12. But to seek pardon for sin every day, and to perform works of Supererogation, are inconsistent together. (3) Because, Christ says, when you shall have done all things, which are commanded you, say, we are unprofitable servants; we have done that which was our duty to do; Luke 17. 10. (4) Because, according to this Doctrine of works of Supererogation, we must accuse the Scripture, and Law of God, of imperfection, as if they were not a perfect Rule of life, and manners, which is contrary to the Psalmist 19. 8. And contrary to 2 Tim. 3. 15, 17. Deut. 4. 2. (5) Because, whatsoever things are true, honest, just, pure, lovely, of good report, these are commanded, as things necessary to all men: therefore, either the Works, which the Papists call works of Supererogation, are true, honest, just, and pure: and if they be such, they are commanded by God in Scripture, and not works of Supererogation: or they are unhonest, impure, unjust: and if such, then no man is so mad, as to call them Good-works, much less Works of Supererogation; Phil. 4. 8.
Quest. VI.
CAN our best works, merit pardon of sin, or eternal life, at the hands of God?
No. Rom. 3. 20. Rom. 4. 2, 4, 6. Eph. 2▪ 8, 9. Titus 3. 5, 6, 7. Rom. 8. 18. Psalm 16. 2. Iob 22. 2, 3.
Well then, do not the Papists, and some of the Quakers err, who maintain, that the Good works of Regenerate men, do truely, and properly Merit, and deserve eternal life?
Yes.
By what reasons are they confuted?
(1) Because, there is no proportion, between our imperfect works. and life eternal, between the work and the Reward; 2 Cor. 4. 17. For our light afflictions worketh for us, that is brings forth, not of any Merit, but of meer Grace for Christs sake, see Rom. 8. 18. Rom 3. 28. (2) If by our good Works, we deserved the pardon of sin, we might have whereof to boast; for if Abraham were justified by works, he hath whereof to glory, but not before God; Rom. 4. 2, But the Scripture saith, he that glorieth, let him glorie in the Lord: 1 Cor. 1. 31. (3) Because, no creature, performing the most excellent Works, can deserve any favour from God, or oblige him, to give any thing as due. And according to the order of Gods justice, he can receive no favor from us; nor can any creature, confer any benefit on him; Ps. 16. 2. Iob 22. 2, 3. Truely, where there is no favour done, there can be no Merit: for merit presupposeth a benefit accepted. (4) Because, our works are imperfect, as well, as to Parts, as to Degrees; Gal. 5. 17; Is. 64. 7. Deut. 27. 26. A Perfection of parts is, when we have a Part of every Grace, and are renewed in some measure in every power, and faculty of the whole man, though we be not come to the just and due measure in any of them. A perfection of Degrees, consists in the compleat measure of our conformity, and our exact correspondence to the Law of God, in respect of all whatsoever it requires. (5) Because, Christ says, so likewise ye, when ye shal have done all those things which are commanded you, say we are unprofitable servants, we have done that which was our duty to do; Luke 17. 10. (6) Because, the Good Works, which we do, are not ours, but it is God that worketh in us, both to will, and to do; 1 Cor. 4. 7. Gal. 5. 22. Phil. 2. 13. (7) Because, that heavenly blessedness, to be given to the saints, is expresly attributed to the mercy and pity of God; Plalm 103. 4. Matth. 5. 7. Titus 3. 5. Eph. 4. 6, 7, 8. (8) Because, when the Apostle proclaims death to be the wages of sin, he doth not affirm life eternal to be the reward of Good Works, but the free, and gracious gift of God, which we obtain by Christ, even in our sanctification, whereof the Apostle here; Rom. 6. 23. Which free Gift hath for its end, eternal life. Not that it merits this (for then it should not be a gracious gift) but because Christ, hath merited this for us, and shal of free Grace give it to us, as the following words, through Iesus Christ our Lord shew. (9) Because, God will have us to buy without money or price, Wine, Milk, Honey: that is, to receive all things requisite, and necessary for our spiritual life, for Nothing; and eternal life it self; Isaiah 55. 1, 2, 3. (10) Because, Christ should not be a perfect Saviour, if any thing from us were to be added, to the righteousness of his Merit. But Christ is a perfect Saviour; Eph. 1. 7. Eph. 2. 7, 8, 9. 1 Iohn 1. 7. Acts 4. 12. (11) Because, our best works, have such a mixture of corruption, and sin in them, that they deserve his curse, and wrath, so far are they from meriting; Isa. 64. 6. But we are all, saith the Prophet, as an unclean thing, and all our righteousnesses, are like filthy raggs. (12) If the works of regenerated men, did deserve eternal life, then should the whole contrivance of the Gospel be subverted, and the same very way of Life layed down, which was in the Covenant of works, as is clear from 2 Cor. 5. 21. The Gospel is so contrived, by the infinite Wisdom, and Goodness of God, that there is a judicial transferring of our sin, as a debt on Christ, the Cautioner, and a translation of his righteousness, and merit, to be imputed to us, for our justification, without the least respect to our works.
Quest. VII.
ARE Works done by unregenerate men, although for the matter of them, they may be things which God commands, and of good use, both to themselves, and others, are they (I say) sinful, and cannot please God?
Yes. Hag. 2. 14. Titus 1. 15. Amos 5. 21. 22. Hos. 1. 4. Rom. 9. 16. Titus 3. 5.
Well then, do not the Papists err, who maintain, that not only, all the works of unregenerate men are not sinful, but also that some of their Works do indeed Merit, and deserve somewhat from God, namely (as they speak) by Merit of Congruity, that is, as they are agreeable to the Law of God?
Yes.
There is also (as they say) a Merit of Condignity, by which the works of the Regenerate, which follow justification, deserve eternal life, not from the imputation of Christs righteousness, but from their own intrinseck worth, and proportionableness to the Reward?
Yes.
By what reasons are they confuted?
(1) Because, as a good tree cannot bring forth evil fruit, neither can a corrupt, rotten tree, bring forth good fruit; Matth. 7. 18.
(2) Because all unregenerate men are dead in Trespasses and sin; Eph. 2. 1. (3) Because, all the works of unregenerate men are done, without Faith, and so cannot please God; Heb. 11. 6. Rom. 14. 23. (4) Because, if unregenerate men were able to do Good Works, or perform any duty which deserved somewhat from God, than would it follow, that a man were able to do some good of himself, which is contrary to Iohn 15. 5. Phil. 2. 13. (5) Because, it is clear from Scripture, that before renewing grace, all are the children of wrath; who of themselves cannot have a good thought, nor any active concurrence, or putting themselves forth to the utmost, for their own Conversion; 2 Cor. 3. 5. Therefore no plea for merit, by any improvement of mens natural abilities; see Rom. 9. 15.