The Holy Arbor, Chapter 6 · Section 12
XII.
A Good Work, is a Duty commanded of God, performed by a Regenerate perſon, and done in Faith, aiming therein at the Glory of God, and the good of Men; I mean not the Popiſh meritorious Works, but ſuch as are the Fruits and Effects of a Living and Effectual Faith; ſo called, not that they are without imperfection, even the beſt of them, but becauſe from the true Believer, God is pleaſed to accept of them as good; yet he accepts them not, ſeem they never ſo good, no farther then he findes Faith in them; and yet accepts he the gift, be it never ſo ſmall, for the givers ſake, if he believe in him. Thus Works of Juſtice, Temperance, and the like, cannot be called Godlineſs or good Works, except they riſe from Faith, becauſe indeed it is not done to God; for further then a man doth a thing out of Faith, he doth it not to God: For to do a thing out of Faith is nothing elſe, but when out of perſwaſion of Gods love to me, I do this thing meerly for his ſake whom I have choſen, to whom I give my ſelf; one that I know loves me, and therefore though there were no reward for it, I would ſerve him: This is a Work of Faith, inſomuch as that Almſdeeds, Martyrdom, or the like, may not be called Good Works, if they proceed not from Faith. Yet ſhall the common actions of our Calling be reckoned Good Works, if they come from Faith and Love, if they be done as to the Lord, and ſo he will accept them; and for this cauſe the good purpoſes in many are naught, becauſe they have not Faith for their ground. Good Works are the Fruit of Sanctification, they go not before Juſtification, but they follow after a man is juſtified: For firſt by Grace we are juſtified, and being juſtified, we perform Good Works; for man cannot do any work that is good and godly, being not yet Regenerate, but when he is prevented by the Grace of Chriſt, and the Inſpiration of his Spirit, by the Holy Ghoſt, then he may do good Works; and the beſt Works before the Grace of Chriſt, and the Inſpiration of his Spirit, are not pleaſing to God, foraſmuch as they ſpring not of Faith; yea before Juſtification they have the Nature of Sin. Now here we muſt know, that good Works are in a kinde neceſſary to Salvation, yet not as Cauſes thereof, either efficient or helping any way, but onelyonly as an evidence whereby we may know that we are in the way to Salvation: For Faith is neceſſary, and good Works are the Tokens and Fruits of Faith, and ſo are neceſſary alſo.
In a Good Work
1. The End thereof muſt be the glory of God, which chiefly conſiſts in Fear, Obedience, Thankfulneſs.
2. The Action it ſelf in its own Nature, muſt be juſt and warrantable.
3. The Circumſtances honeſt and ſeaſonable, proportioned to the juſtneſs of the Work it ſelf.
4. The Means direct and lawful, and approveable in the ſight of God.
5. The Fountain, the Heart, ſincere and ſanctified.
In the doing of every good Work acceptable to God, theſe Rules are to be obſerved; viz.
1. The perſon of the Doer muſt be acceptable to God by a juſtifying Faith.
2. The Word of God muſt be thy warrant for the doing of the Work.
3. The Actions end muſt be Gods glory.
4. The Work muſt be done in Faith, becauſe in wel-doing a man muſt teſtifie his Fidelity to God; we muſt be ſure perſwaded out of Gods Word, that the things we do are approved of God; for whatſoever is not of Faith, is Sin.
5. Love is neceſſary in every good Work we go about, for Faith worketh by Love.
6. Service to man is required in our good Works; for the end of mans Life is in his Calling to ſerve man, and by that to ſerve God, Col. 3.24.
7. Our good Works muſt be done within the compaſs of Callings.
8. Patience is neceſſary in every good Work, that we faint not in wel-doing.
In every good Work there muſt beatwofold Faith; viz.
1. Juſtifying Faith, whereby the perſon doing the Work, muſt be reconciled to God, and ſtand before God a true Member of Chriſt; without which it is impoſſible to pleaſe God, Heb. 11.6. and therefore is chiefly neceſſary.
2. General Faith, whereby a man believes that the Work he doth is pleaſing unto God. Whatſoever is not of Faith, is ſin, Rom. 14.23. Whereunto are required both the Word of God commanding the Work, and preſcribing the maner of doing it, and alſo a promiſe of Bleſſing upon the doing of it.
As things may be ſaid to be good in a double reſpect:
1. Good in themſelves alone, as Almſdeeds done by a wicked man.
2. Good in themſelves and the Doer, as the Prayers of any true Believers.
So there are two ſorts of good Works; viz.
1. Thoſe which God in his Word hath directly commanded, as parts of his Worſhip; ſuch as are Prayer, Thankſgiving, receiving the Sacraments, hearing the Word, &c.
2. Actions indifferent, ſanctified by the Word and Prayer, and done to Gods glory, being performed after the maner, and to the end God hath commanded them.
The Ends of a good Work are manifold; viz.
1. The honor and glory of God; the Work being done in Humility, whereby a man eſteemeth himſelf to be but a voluntary and reaſonable Inſtrument of God therein; and alſo done in ſimplicity or ſingleneſs of Heart, whereby a man in doing a good Work, intendeth ſimply and directly to honor and pleaſe God, without all by-reſpects to his own praiſe, or the pleaſing of men.
2. The teſtification of our Thankfulneſs to God, who hath redeemed us by Chriſt.
3. To edifie our Brethren thereby, and that they alſo may glorifie God.
4. To exerciſe and increaſe our Faith and Repentance.
5. To eſcape the deſtruction of the wicked, and to obtain the reward of the Righteous.
6. To be anſwerable to our Calling, in doing the duties thereof.
7. To pay the Debt which we owe unto God; for we are his Debtors, as we are his Creatures, his Servants, his Children, and his Redeemed by Chriſt.
God accepts of good works in us divers ways.
1. In that he pardons the faults thereof.
2. In that he approves his own good Work in us.
3. In that he doth give unto us the Doers of them, a Crown of Righteouſneſs.
Provided,
1. That before the Work, go Reconciliation of the Perſon to God in Chriſt.
2. That in doing the Work, the right Matter and Maner be obſerved.
3. That after the Work is done, we beg pardon for the defects thereof.
There be three Opinions touching the Neceſſity of good Works; viz.
1. Of the Papiſts, who hold them neceſſary, as cauſes of our Salvation and Juſtification. This is moſt falſe, and a prepoſterous Opinion.
2. Of ſome Proteſtants, who hold them neceſſary, though not as principal cauſes, yet as conſervant cauſes of our Salvation: but the truth is, they are no cauſes of Salvation, neither Efficient, Principal, nor Conſervant; nor yet Material, Formal, or Final.
3. That good Works are neceſſary, not as cauſes of Salvation, or Juſtification; but as inſeparable conſequents of ſaving Faith in Chriſt, whereby we are juſtified and ſaved; or as a way is neceſſary to the going to a place. And this Opinion is the truth; for Works any way made cauſes of Salvation, or Juſtification, do nullifie Grace.
The Motives which cauſe wicked men ſometimes to do Works fair in ſhew, and outwardly good, and to abſtain from evil Actions; viz.
1. Becauſe ſome naturally be not given to the vices which they leave.
2. Others becauſe they be reſtrained by a ſlaviſh fear of Gods Juſtice, or elſe for that they dream to deſerve ſomething at the hands of God.
3. Others for fear of Laws, or leſt they ſhould hinder thereby their proſperity.
4. Becauſe their Luſts do ſometimes ſtrive as the winds, ſo as that which is the ſtronger prevaileth over the reſt, and bridleth them from breaking into action,
No man can do a work properly meritorious (as the bold Papiſts affirm) and that for theſe Reaſons; viz.
1. Becauſe the doer of a Work, that may be meritorious, muſt do it by himſelf and not by another; for the praiſe is his by whom he doth it, and not his own: but man in himſelf hath not power to will that which is good, much leſs to do it, leaſt of all to do it meritoriouſly.
2. A Work, that it may be meritorious, muſt not be a Debt or Duty, for then the doer deſerves nothing; but man when he hath done his beſt, hath done no more then what by duty he was bound to do; and having done all, is but an unprofitable Servant.
3. To make the work meritorious, there muſt be a proportion betwixt the Work, and Life Eternal, the reward of the Work; but man cannot do a work proportionable to Eternal glory, for he takes all of God, and can give nothing to him; beſides, man is a Creature, and therefore whatſoever he hath or can do, is no more then what he oweth to God.
Again, the End of good works is threefold eſpecially; viz.
1. In reſpect of God, that his Commandment may be obeyed, 1 John 3.22. That his will may be done, 1 Theſ. 4.3. That we may ſhew our ſelves to be obedient children to God our Father, 1 Pet. 1.14. That we may ſhew our ſelves thankful for our Redemption by Chriſt, Tit. 2.14. That we may not grieve the Spirit of God, Eph. 4.30. But walk according to the ſame, Gal. 5.22. That God by our good works may be glorified, Matth. 5.16. That we may be good followers of God, Eph. 5.1.
2. In regard of our Neighbor, that he may be helped in worldly things, Luke 6.38. That he may be won by our example to Godlineſs, 1 Pet. 3.14. That we may ſtop our adverſaries mouths.
3. In reſpect of our ſelves, that we may ſhew our ſelves new Creatures, 2 Cor. 5.17. That we may walk as the children of Light, Eph. 5.8. That we may have ſome aſſurance of our Faith, and of our Salvation, 2 Pet. 1.8, 10. That the puniſhments of ſin may be prevented, Pſal. 89.32. And the promiſed reward obtained, Gal. 6.9.
Again, more particularly thus we are bound to do good works in reſpect of God, for theſe Reaſons.
1. Becauſe of the Commandment of God, who requires them at our hands.
2. For the glory of God, which is hereby in others alſo exalted.
3. Becauſe of that thankfulneſs which the regenerate owe to God, as well for his Mercies temporal, as his Bleſsings ſpiritual.
We are bound to do good works in reſpect of our ſelves, for theſe Reaſons; viz.
1. That by our good works we may be aſſured of our Faith, Matth. 7.17.
2. That we may be aſſured, that we have obtained remiſſion of ſins through Chriſt, and are for Chriſts ſake juſtified before God.
3. That we may be aſſured of our Election and Salvation, 2 Pet. 1.10.
4. That thereby our Faith may be exerciſed, cheriſhed, ſtrengthned and advanced.
5. That thereby we may ſhew forth an honeſt Life and Calling, Epheſ. 4.1.
6. That we may eſcape Temporal and Eternal puniſhments, Matth. 7.19.
7. That we may obtain Corporal and Spiritual rewards, 1 Tim, 4.8.
We are bound to do good Works in reſpect of our Neighbor, for theſe Reaſons; viz.
1. That we may be profitable unto them by our good Example, and ſo edifie them.
2. That Offences may be avoided, Mat. 18.7.
3. That we may win Unbelievers, and by our words and deeds and example convert them unto Chriſt, Luke 22.32.
A more large explication of the Proofs of this Aſſertion, That Good Works cannot Merit; viz.
1. Our beſt works are imperfect, Gal. 5.17. Works indeed good neither are nor can be performed of us, without our renewing by the Holy Ghoſt; neither proceed they from our ſelves, but are the Gifts and Effects of God in us, and we his Inſtruments unto whom he communicateth his Bleſſings; in us as in the Subject, by us as the Inſtruments: The purity of which actions are ſuppoſed to be no farther pure, then the purity and light of their Mindes may be ſuppoſed to be. Thus on the light of Nature may follow actions morally good; upon Spiritual light follow actions alſo Spiritually good, or Good Works; upon imperfect illightning, imperfect Obedience; on perfect illightning, perfect Obedience alſo followeth, which though in this life is not, but deferred till the life to come, 1 Cor. 13. yet are the godly, in whoſe hearts the life of Faith is kindled, pure in the ſight of God, when he beholdeth them in Chriſt; though their good Works cannot be perfect ſo long as themſelves, who work joyntly with the Spirit, are not perfect: yet ſhall not their Imperfections, nor the Imperfections of their works, be imputed to them, but the Perfection of their Saviors Satisfaction.
2. The Good Works, whatſoever we are able to do, are all due, Luke 17.10. therefore no man ought to be beguiled to ſlacken his ſtrictneſs in avoiding any ſin, or his Conſcionableneſs in performing any bounden Duty, by a Suggeſtion of Satans, that he may be over-juſt, Eccl. 7.18. For in true Righteouſneſs a man cannot be over-juſt; but for a man to make a Righteouſneſs unto himſelf, which is not grounded on Gods VVord, and therein to be ſtrict, is to be over-juſt, and to perform more then is due unto God. To count ſuch things to be ſin, which by Gods Law are not made ſin, is to be over-juſt, and to be cenſorious without juſt ground, is to be over-juſt: but we regulating our ſelves by Gods VVord, when we ſhall have done all thoſe things which are commanded us, muſt ſay, We are unprofitable ſervants, and have done but that which is our duty to do, and therefore far from meriting.
3. Our VVorks are impure and vicious, however they ſeem moſt good, Iſa. 64.6. for if any works proceed good from us, they are not ours, but Gods good works in us, as the Subject, and by us as the Inſtruments; neither are they good works which are imagined by us, as ſeeming by us to be right and good, or which are commanded by men, but ſuch onelyonly which are done by a true Faith, according to Gods Law, and are referred onelyonly to his Glory; yet, though the Righteouſneſs of the holieſt Saints, conſidered in it ſelf, and compared with the perfect Rule of the Law, be exceeding defective; or oppoſed to the Righteouſneſs of Chriſt, be as nothing: yet as it is a work of Gods holy Spirit in us, proceeding from an heart purified by Faith, all the imperfections thereof being covered with the perfect Righteouſneſs of Chriſt, it is acceptable to God, and ſuch a thing as we may receive much comfort by; but not glory in, or think to merit ought thereby.
4. If we do any good VVorks, they are not ours, but are belonging to God onelyonly, who worketh in us both to will and to do of his own good pleaſure, Phil. 2.13. and therefore good VVorks in us can merit nought, unleſs it be a Curſe for thoſe imperfections and defilements which are inſeparably in them, by reaſon of that ſtaining quality which remains in our depraved Nature.
5. No Creature whatever he do can merit of God by order of Juſtice, even becauſe the Creature can never do ſufficient to merit the work and benefit of his Creation at the hands of his Creator.
6. There can be no proportion betwixt our Works and the excellency of Gods Gifts.
7. If our Works ſhould merit, Chriſt ſhould not be a perfect Savior, nor Heaven purchaſed for us by his Blood onelyonly; which now to affirm, is, To Crucifie him worſe then the Jews did.
Good Works cannot juſtifie us, for theſe Reaſons; viz.
1. Becauſe our beſt works, yea the works of the Saints are not perfectly good and pure, and that for theſe Reaſons; viz.
1. We do many things we ſhould not, and omit many things we ſhould do.
2. We mingle evil with the good we ſhould do, or we do good, but we do it ill. The thing done may be good, but not the maner of doing it.
3. The Saints which do good works, do many things which are ſins in themſelves, and ſo deſerve to be outed of Gods favor, Deut. 27.26.
4. Becauſe there is not that degree of Goodneſs in theſe good works that proceed from the Saints, which ought to be, or as God requireth.
2. Though they were perfect, yet are they due and debt, ſo that we cannot ſatisfie by them.
3. They are Temporary, and bear not proportion with Eternal Bleſſings.
4. They are Effects of Juſtification, therefore no Cauſe thereof.
5. They are excluded, that we might not have whereof to glory.
6. If they were part of our Juſtification, our Conſciences ſhould be deſtitute of ſtable and certain Comfort.
7. Chriſt ſhould have dyed in vain, and have riſen in vain, not to our Juſtification, if we could have been juſtified by Works.
That juſtifying Faith which is required in every good work, hath a double uſe in the cauſing thereof:
1. It gives the beginning to a good work, renewing the Minde, Will and Affections of the worker, whence the work proceedeth as pure water from a cleanſed Fountain.
2. It covereth the wants that be in good works (for the beſt work done by man in this life is imperfect) but hereby both the perſon of the worker is accepted, and the imperfection of his work covered in the ſight of God.
All theſe are excluded from being good works viz.
1. Which are ſins in themſelves, and repugnant to Gods Law, and his VVill revealed in his moſt ſacred VVord.
2. VVhichWhich are not repugnant to the Law, neither in themſelves good or evil, but which may yet by an accident be made good or evil.
3. VVhichWhich are good in themſelves and commanded by God, but yet are made ſins by an accident in that they are unlawfully done, or not as they ought to be.
How the works of the Regenerate and Unregenerate differ; viz.
1. The works of the Unregenerate proceed not from Faith, as thoſe of the Regenerate do.
2. The works of the Unregenerate are not joyned with an inward Obedience, and therefore are done diſſemblingly, and are meer Hypocriſie; but it is far otherwiſe with the Regenerate.
3. As the works of the Unregenerate proceed not from the right cauſe, ſo are they not referred to the chief end, which is Gods Glory; but in both theſe the works of the Regenerate are rightly and truly qualified.
Though the works of the moſt Regenerate, yea his beſt works, are good onelyonly in part, not perfectly, becauſe he is not wholly Spirit, and no Fleſh, yet God approves of them: And therefore we muſt again conſider Good VVorks two ways; viz.
1. In themſelves, as they are compared with the Law, and the rigor thereof, and ſo they are ſins, becauſe they anſwer not to that perfection which the Law requireth: for there be two degrees of Sin; viz.
1. Rebellions, which are Actions flatly againſt the Law.
2. Defects, when a man doth thoſe things the Law commandeth, but faileth in the maner of doing, and ſo mans beſt works are ſins.
2. As they are done by a perſon Regenerate, and reconciled to God in Chriſt, and ſo God accepts of them, for in Chriſt the wants of them are covered.
The Benefit of putting and keeping on the Holy & Spiritual Breſtplate of Righteouſneſs, which is Good VVorks; viz.
1. It keepeth us from being mortally wounded; for ſo long as we retain a true purpoſe, and faithful endeavor anſwerable thereto, we ſhall never give our ſelves over to commit ſin and iniquity.
2. It bringeth great Aſſurance of our Effectual Calling and Spiritual Union with Chriſt, yea even of our Election and Salvation, Eph. 1.4. 1 Joh. 2.29.
3. It procureth us a good name in Gods Church while we live, 2 Cor. 8.18. and a bleſſed Memory after we are dead, Prov. 10.7.
4. It confirmeth the Truth of Religion, and ſo it may be a means to win ſuch as are without, 1 Pet. 3.1. to ſtrengthen thoſe that ſtand, 1 Theſſ. 1.6, 7. and to ſtir up all to an holy emulation, 2 Cor. 9.2.
5. It doth highly honor God, and occaſion others to glorifie him, Mat. 5.16.
That we may be moved to the doing of Good Works and to live righteouſly, obſerve here the bleſſed fruit and iſſue thereof, as it is declared in Scripture; viz.
1. Generally; that the Lord loveth Righteouſneſs, Pſal. 11.7. that verily there is a Reward for the Righteous, Pſal. 58.11. that Bleſſings are on the head of the Righteous, &c. Prov. 10.6.
2. Particularly, for the Righteous perſon himſelf; viz.
1. In this Life; the eyes of the Lord are upon the Righteous, Pſal. 34.15. God will grant their deſire, Prov. 10.24. he delivereth them out of all trouble, Pſal. 34.19. they ſhall never be forſaken, Pſal. 37.25. they ſhall flouriſh like a Palm-tree, Pſal. 92.12, &c.
2. At their Death, when they have hope, Prov. 14.32. and are taken from the evil to come, Iſa. 57.1.
3. After Death, their Memorial ſhall be bleſſed, Prov. 10.7. in everlaſting remembrance, Pſal. 112.6.
4. At the Reſurrection, they ſhall go into Life Eternal, Mat. 25.46. They ſhall ſhine as the Sun in the Kingdom of their Father, Matth. 11.43.
5. For their Poſterity: The Generation of the Righteous ſhall be bleſſed, Pſal. 112.2. Their ſeed ſhall not beg their bread, &c. Pſa. 37.25.