A Christian Directory Volume I Part 31

4. The redeemed are not masterless, but have still a Lord, who hath now a double right to govern them. And this Governor giveth them a law: and this law requireth us to do good works, as much as we are able, (though not so terribly, yet) as obligingly as the law of works: and by this (of Christ) we must be judged: and thus we must be judged according to our works: and to be judged is nothing else but to be justified or condemned. Such works therefore are rewardable according to the distributive justice of the law of grace, by which we must be judged. And the ancient fathers, who (without any opposition) spoke of good works as meritorious with G.o.d, meant no more, but that they were such as the righteous Judge of the world will reward according to the law of grace, by which he judgeth us. And this doctrine being agreed on as certain truth, there is no controversy with them, but whether the word merit was properly or improperly used: and that both Scripture and our common speech alloweth the fathers' use of the word, I have showed at large in my "Confession."

5. Christ is so far from redeeming us from a necessity of good works, that he died to restore us to a capacity and ability to perform them, and hath new-made us for that end. t.i.t. ii. 14, "He gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works." Eph. ii. 10, "For we are his workmans.h.i.+p, created in Christ Jesus to good works, which G.o.d hath before ordained that we should walk in them."

6. Good works opposed to Christ, or his satisfaction, merit, righteousness, mercy, or free grace in the matter of justification or salvation, are not good works, but proud self-confidence and sin. But good works, in their due subordination to G.o.d's mercy, and Christ's merits and grace, are necessary and rewardable.

7. Though G.o.d need none of our works, yet that which is good materially pleaseth him, as it tendeth to his glory, and to our own and others' benefit, which he delighteth in.

8. It is the communicating of his goodness and excellencies to the creature, by which G.o.d doth glorify himself in the world; and in heaven, where is the fullest communication, he is most glorified.

Therefore the praise which is given to the creature, who receiveth all from him, is his own praise. And it is no dishonour to G.o.d, that his creature be honoured, by being good, and being esteemed good: otherwise G.o.d would never have created any thing, lest it should derogate from himself; or he would have made them bad, lest their goodness were his dishonour; and he would be most pleased with the wicked, and least pleased with the best, as most dishonouring him. But madness itself abhorreth these conceits.

9. Therefore, as an act of mercy to us, and for his own glory, (as at first he made all things very good, so) he will make the new creature according to his image, which is holy, and just, and good, and will use us in good works; and it is our honour, and gain, and happiness to be so used by him. As he will not communicate light to the world without the sun (whose glory derogateth not from his honour); so will he not do good works in the world immediately by himself only, but by his servants, whose calling and daily business it must be, as that which they are made for, as the sun is made to give light and heat to inferior things, Eph.

ii. 10. "Let your light so s.h.i.+ne before men, that they may see your good works, and glorify your Father which is in heaven," Matt, v. 16. Christ was far from their opinion that think all good works that are attributed to good men are dishonourable to G.o.d.[110]

10. He is most beholden to G.o.d, that is most exercised in good works.

The more we do, the more we receive from him: and our very doing itself is our receiving; for it is he that "giveth us both to will and to do," by his operation in us, Phil. ii. 13; even "he, without whom we can do nothing," John xv. 5.

11. The obligation to good works, that is, to works of piety, justice, and charity, is essential to us as servants of the Lord. We are practical atheists, if we do not works of piety to G.o.d: we are rebels against G.o.d, and enemies to ourselves, and unmeet for human society, if we do not the works which are good for ourselves, and for others, if we have ability and opportunity. This is our fruit which G.o.d expecteth; and if we bear it not, he will hew us down, and cast us into the fire.

12. Though doing no hurt will not serve turn, without doing good, yet it is not the same works that are required of all, nor in the same degree, but according to every man's talent and opportunities, Matt.

xxv. 14, 15, &c.

13. G.o.d looketh not only nor princ.i.p.ally at the external part of the work, but much more to the heart of him that doth it; nor at the length of time, but at the sincerity and diligence of his servants.

And therefore, though he is so just, as not to deny the reward which was promised them, to those that have borne the burden and heat of the day; yet he is so gracious and bountiful, that he will give as much to those that he findeth as willing and diligent, and would have done more if they had had opportunity, Matt. xx. 12-15. You see in all this, what our doctrine is about good works, and how far those papists are to be believed, who persuade their ignorant disciples, that we account them vain and needless things.

_Directions for faithful serving Christ, and doing good._

_Direct._ I. Be sure that you have that holiness, justice, and charity within, which are the necessary principles of good works.--For "a good tree will bring forth good fruit, and an evil tree evil fruit. Make the tree good, and the fruit good. A good man out of the good treasure of his heart, bringeth forth good things, and an evil man out of the evil treasure of his heart, bringeth forth evil things." As out of the heart proceed evil works, Matt. xv. 19, 20, so out of the heart must good works come, Matt. vii. 16-20. Can the dead do the works of the living? or the unholy do the works of holiness? or the unrighteous do the works of justice? or the uncharitable do the works of charity?

Will he do good to Christ in his members on earth, who hateth them? Or will he not rather imprison them, than visit them in prison; and rather strip them of all they have, than feed and clothe them? Or if a man should do that which materially is good, from pride, or other sinful principles, G.o.d doth not accept it, but taketh all sacrifice but as carrion that is offered to him without the heart.

_Direct._ II. Content not yourselves to do some good extraordinarily on the by, or when you are urged to it; but study to do good, and make it the trade or business of your lives.--Having so many obligations, and so great encouragements, do what you do with all your might. If you would know whether you are servants to Christ, or to the flesh, the question must be, which of these have the main care and diligence of our lives; for as every carnal act will not prove you servants to the flesh, so every good action will not prove you the servants of Christ.

_Direct._ III. Before you do any work, consider whether you can truly say, it is a service of G.o.d, and will be accepted by him. See therefore that it be done, 1. To his glory, or to please him. 2. And in obedience to his command.--Mere natural actions, that have no moral good or evil in them, and so belong not to morality, these belong not to our present subject; as being not the matter of rational (or at least of obediential) choice. Such as the winking of the eye, the setting of this foot forward first, the taking of this or that meat, or drink, or instrument, or company, or action, when they are equal, and it is no matter of rational (or obediential) choice, &c. But every act that is to be done deliberately and rationally, as matter of choice, must be moralized, or made good, by doing it, 1. To a right end; and, 2.

According to the rule. "Whether we eat, or drink, or whatsoever we do, (that is matter of rational choice,) must be done by us to the glory of G.o.d," 1 Cor. x. 31. All works tend not alike to his glory; but some more immediately and directly, and others remotely; but all must ultimately have this end. Even servants that labour in their painful work, must "do it as to the Lord, and not (only, or ultimately) to men; not with eye-service as men-pleasers, but as the servants of Christ," from whom they must have their greatest reward or punishment, Eph. vi. 5-8; Col.

iii. 22-25. All the comforts of food, or rest, or recreation, or pleasure which we take, should be intended to fit us for our Master's work, or strengthen, cheer, and help us in it. Do nothing, deliberately, that belongs to the government of reason, but G.o.d's service in the world; which you can say, he set you on.

_Direct._ IV. Set not duties of piety, justice, or charity against each other, as if they had an enmity to each other; but take them as inseparable, as G.o.d hath made them.--Think not to offer G.o.d a sacrifice of injury, bribery, fraud, oppression, or any uncharitable work. And pretend not the benefit of men, or the safety of societies or kingdoms, for impiety against the Lord.[111]

_Direct._ V. Acquaint yourselves with all the talents which you receive from G.o.d, and what is the use to which they should be improved.--Keep thus a just account of your receivings, and what goods of your Master's is put into your hands. And make it a princ.i.p.al part of your study, to know what every thing in your hand is good for to your Master's use; and how it is that he would have you use it.

_Direct._ VI. Keep an account of your expenses; at least, of all your most considerable talents; and bring yourselves daily or frequently to a reckoning, what good you have done, or endeavoured to do. Every day is given you for some good work. Keep therefore accounts of every day (I mean, in your conscience, not in papers). Every mercy must be used to some good: call yourselves therefore, to account for every mercy, what you have done with it for your Master's use. And think not hours and minutes, and little mercies, may be past without coming into the account. The servant that thinks he may do what he list with s.h.i.+llings and pence, and that he is only to lay out greater sums for his master's use, and lesser for his own, will prove unfaithful, and come short in his accounts. Less sums than pounds must be in our reckonings.

_Direct._ VII. Take special heed that the common thief, your carnal self, either personal or in your relations, do not rob G.o.d of his expected due, and devour that which he requireth.--It is not for nothing that G.o.d calleth for the first-fruits. "Honour the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst forth with new wine," Prov. iii. 9, 10. So Exod. xxiii. 16, 19; x.x.xiv. 22, 26; Lev. ii.

12, 14; Nehem. x. 35; Ezek. xx. 40; xliv. 30; xlviii. 14. For if carnal self might first be served, its devouring greediness would leave G.o.d nothing. Though he that hath G.o.dliness with contentment hath enough, if he have but food and raiment, yet there will be but enough for themselves and children, where men have many hundreds or thousands a year, if once it fall into this gulf. And indeed, as he that begins with G.o.d hath the promise of his bountiful supplies, so he whose flesh must first be served, doth catch such an hydropic thirst for more, that all will but serve it: and the devil contriveth such necessities to these men, and such uses for all they have, that they have no more to spare than poorer men; and they can allow G.o.d no more but the leavings of the flesh, and what it can spare, which commonly is next to nothing.) Indeed though holy uses in particular were satisfied with first-fruits and limited parts, yet G.o.d must have all, and the flesh (inordinately or finally) have none. Every penny which is laid out upon yourselves, and children, and friends, must be done as by G.o.d's own appointment, and to serve and please him. Watch narrowly, or else this thievish carnal self will leave G.o.d nothing.

_Direct._ VIII. Prefer greater duties (_caeteris paribus_) before lesser; and labour to understand which is the greater, and to be preferred.--Not that any real duty is to be neglected: but we call that by the name of duty which is materially good, and a duty in its season; but formally, indeed, it is no duty at all, when it cannot be done without the omission of a greater. As for a minister to be praying with his family, or comforting one afflicted soul, when he should be preaching publicly, is to do that which is a duty in its season, but at that time is his sin. It is an unfaithful servant that is doing some little char, when he should be saving a beast from drowning, or the house from burning, or doing the greater part of his work.

_Direct._ IX. Prudence is exceeding necessary in doing good, that you may discern good from evil, discerning the season, and measure, and manner, and among divers duties, which must be preferred.--Therefore labour much for wisdom, and if you want it yourself, be sure to make use of theirs that have it, and ask their counsel in every great and difficult case. Zeal without judgment hath not only entangled souls in many heinous sins, but hath ruined churches and kingdoms, and under pretence of exceeding others in doing good, it makes men the greatest instruments of evil. There is scarce a sin so great and odious, but ignorant zeal will make men do it as a good work. Christ told his apostles, that those that killed them, should think they did G.o.d service. And Paul bare record to the murderous, persecuting Jews, "that they had a zeal of G.o.d, but not according to knowledge," Rom. x.

2. The papists' murders of christians under the name of heretics, hath recorded it to the world, in the blood of many hundred thousands, how ignorant, carnal zeal will do good, and what sacrifice it will offer up to G.o.d.[112]

_Direct._ X. In doing good, prefer the souls of men before the body, _caeteris paribus_. To convert a sinner from the error of his way is to save a soul from death, and to cover a mult.i.tude of sins, Jam. v.

20.--And this is greater than to give a man an alms. As cruelty to souls is the most heinous cruelty, (as persecutors and soul-betraying pastors will one day know to their remediless woe,) so mercy to souls is the greatest mercy. Yet sometimes mercy to the body is in that season to be preferred (for every thing is excellent in its season).

As if a man be drowning or famis.h.i.+ng, you must not delay the relief of his body, while you are preaching to him for his conversion; but first relieve him, and then you may in season afterwards instruct him. The greatest duty is not always to go first in time; sometimes some lesser work is a necessary preparatory to a greater; and sometimes a corporal benefit may tend more to the good of souls than some spiritual work may. Therefore I say still, that prudence and an honest heart are instead of many directions: they will not only look at the immediate benefit of a work, but to its utmost tendency and remote effects.

_Direct._ XI. In doing good, prefer the good of many, especially of the church or commonwealth, before the good of one or few.[113]--For many are more worth than one; and many will honour G.o.d and serve him more than one: and therefore both piety and charity require it. Yet this also must be understood with a _caeteris paribus_; for it is possible some cases of exception may be found. Paul's is a high instance, that "could have wished himself accursed from Christ" for the sake of the Jews, as judging G.o.d's honour more concerned in all them than in him alone.

_Direct._ XII. Prefer a durable good that will extend to posterity, before a short and transitory good.--As to build an alms-house is a greater work than to give an alms, and to erect a school than to teach a scholar; so to promote the settlement of the gospel and a faithful ministry is the greatest of all, as tending to the good of many, even to their everlasting good. This is the pre-eminence of good books before a transient speech, that they may be a more durable help and benefit. Look before you with a judicious foresight; and as you must not do that present good to a particular person, which bringeth greater hurt to many; so you must not do that present good to one or many, which is like to produce a greater and more lasting hurt. Such blind reformers have used the church, as ignorant physicians use their patients, who give them a little present ease, and cast them into a greater misery, and seem to cure them with a dose of opium or the Jesuit's powder, when they are bringing them into a worse disease than that which they pretend to cure. Oh when shall the poor church have wiser and foreseeing helpers!

_Direct._ XIII. Let all that you do for the church's good be sure to tend to holiness and peace; and do nothing under the name of a good work, which hath an enmity to either of these.--For these are to the church as life and health are to the body; and the increase of its welfare is nothing else but the increase of these. Whatever they pretend, believe none that say they seek the good and welfare of the church, if they seek not the promoting of holiness and peace: if they hinder the powerful preaching of the gospel, and the means that tendeth to the saving of souls, and the serious, spiritual wors.h.i.+pping of G.o.d, and the unity and peace of all the faithful; and if they either divide the faithful into sects and parties, or worry all that differ from them, and humour them not in their conceits;--take all these for such benefactors to the church, as the wolf is to the flock, and as the plague is to the city, or the fever to the body, or the fire in the thatch is to the house. "The wisdom from above is first pure, then peaceable, gentle," &c. "But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth: this wisdom descendeth not from above, but is earthly, sensual, devilish; for where envying and strife is, there is confusion and every evil work," Jam. iii. 14-18.

_Direct._ XIV. If you will do the good which G.o.d accepteth, do that which he requireth; and put not the name of good works upon your sins, nor upon unnecessary things of your own invention; nor think that any good must be accomplished by forbidden means.--None know what pleaseth G.o.d so well as himself. Our ways may be right in our own eyes, and carnal wisdom may think it hath devised the fittest means to honour G.o.d, when he may abominate it, and say, Who required this at your hand? And if we will do good by sinning, we must do it in despite of G.o.d, who is engaged against our sins and us, Rom. iii. 8. G.o.d needeth not our lie to his glory: if papists think to find at the last day their foppish ceremonies, and superst.i.tion, and will-wors.h.i.+p, their "touch not, taste not, handle not," to be reckoned to them as good works; or if Jesuits or enthusiasts think to find their perjury, treasons, rebellions, or conspiracies numbered with good works; or the persecuting of the preachers and faithful professors of G.o.dliness to be good works; how lamentably will they find their expectations disappointed!

_Direct._ XV. Keep in the way of your place and calling, and take not other men's works upon you without a call, under any pretence of doing good.--Magistrates must do good in the place and work of magistrates; and ministers in the place and work of ministers; and private men in their private place and work; and not one man step into another's place, and take his work out of his hand, and say, I can do it better: for if you should do it better, the disorder will do more harm than you did good by bettering his work. One judge must not step into another's court and seat, and say I will pa.s.s more righteous judgment. You must not go into another man's school, and say, I can teach your scholars better; nor into another's charge or pulpit, and say, I can preach better. The servant may not rule the master, because he can do it best; no more than you may take another man's wife, or house, or lands, or goods, because you can use them better than he. Do the good that you are called to.

_Direct._ XVI. Where G.o.d hath prescribed you some particular good work or way of service, you must prefer that before another which is greater in itself.--This is explicatory or limiting of Direct. viii.

The reason is, because G.o.d knoweth best what is pleasing to him, and "obedience is better than sacrifice." You must not neglect the necessary maintenance of wife and children, under pretence of doing a work of piety or greater good; because G.o.d hath prescribed you this order of your duty, that you begin at home (though not to stop there).

Another minister may have a greater or more needy flock; but yet you must first do good in your own, and not step without a call into his charge. If G.o.d have called you to serve him in a low and mean employment, he will better accept you in that work, than if you undertook the work of another man's place, to do him greater service.

_Direct._ XVII. Lose not your resolutions or opportunities of doing good by unnecessary delays.--Prov. iii. 27, 28, "Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto thy neighbour, Go, and come again, and to-morrow I will give; when thou hast it by thee."--Prov. xxvii. 1, "Boast not thyself of to-morrow; for thou knowest not what a day may bring forth." It is two to one, but delay will take away thine opportunity, and raise such unexpected diversions or difficulties as will frustrate thine intent, and destroy the work. Take thy time, if thou wilt do thy service: it is beautiful in its season.

_Direct._ XVIII. Yet present necessity may make a lesser work to be thy duty, when the greater may better bear delay.--As to save a man's life in sickness or danger, when you may after have time to seek the saving of his soul. Not only works of mercy may be thus preferred before sacrifice, but the ordinary conveniences of our lives; as to rise, and dress us, and do other business, may go before prayer, when prayer may afterwards be done as well or better, and would be hindered if these did not go before.

_Direct._ XIX. Though, _caeteris paribus_, the duties of the first table are to be preferred before those of the second, yet the greater duties of the second table must be preferred before the lesser duties of the first.--The love of G.o.d is a greater duty than the love of man (and they must never be separated); but yet we must prefer the saving a man's life, or the quenching a fire in the town, before a prayer, or sacrament, or observation of a sabbath. David ate the shew-bread, and the disciples rubbed out the corn on the sabbath day, because the preserving of life was a greater duty than the observing of a sabbath, or a positive ceremonial law. And Christ bids the Pharisees, "Go, learn what this meaneth,--I will have mercy, and not sacrifice:" the blood of our brethren is an unacceptable means of pleasing G.o.d, and maintaining piety, or promoting men's several opinions in religion.

_Direct._ XX. Choose that employment or calling (so far as you have your choice) in which you may be most serviceable to G.o.d.--Choose not that in which you may be most rich or honourable in the world; but that in which you may do most good, and best escape sinning.

[Sidenote: Is doing good or avoiding sin to be most looked at in our choice of callings.]

_Quest._ But what if in one calling I am most serviceable to the church, but yet have most temptations to sin? And in another I have least temptations to sin, but am least serviceable to the church, (which is the ordinary difference between men in public places and men in solitude,) which of these should I choose?

_Answ._ 1. Either you are already engaged in your calling, or not; if you are, you must have greater reasons to desert it than such as might require you at first not to choose it. 2. Either the temptations to sin are such as good men ordinarily overcome, or they are extraordinarily great. You may more warrantably avoid such great ones as you are not like to overcome than small or ordinary ones. 3. Either you are well furnished against these temptations, or not: if not, you must be more cautelous in approaching them; but if you are, you may trust G.o.d the boldlier to help you out. 4. Either they are temptations to ordinary human frailties in the manner of duty, or temptations to more dangerous sin: the first will not so much warrant you to avoid doing good for to escape them as the latter will. 5. The service that you are called to (being supposed great and necessary to be done by somebody) is either such as others will do better, or as well, if you avoid it, or not. If the church or common good receive no detriment by your refusal, you may the more insist on your own preservation; but if the necessities of the church or state, and the want of fitter instruments, or any apparent call of G.o.d, do single you out for that service, you must obey G.o.d, whatever the difficulties and temptations are: for no temptations can necessitate you to sin; and G.o.d that calleth you, can easily preserve you: but take heed what you thrust yourselves upon.

[Sidenote: A calling may be changed.]

_Quest._ But may I change my calling for the service of the church, when the apostle bids every man abide in the calling in which he was called? 1 Cor. vii. 20.

_Answ._ The apostle only requireth men to make no unlawful change (such as is the forsaking of a wife or husband) nor no unnecessary change, as if it were necessary (as in the case of uncirc.u.mcision): but in the next words he saith, "Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather." He bids every man abide with G.o.d in the place he is called to, but forbids them not to change their state when they are called to change it, ver.

24. He speaks more of relations (of single persons and married, servants and free, &c.) than of trades or offices: and yet no doubt but a single person may be married, and the married must be separated; and servants may be free. No man must take up or change any calling without sufficient cause to call him to it; but when he hath such cause, he sinneth if he change it not. The apostles changed their callings, when they became apostles; and so did mult.i.tudes of the pastors of the church in every age. G.o.d no where forbids men to change their employment for the better, upon a sufficient cause or call.

[Sidenote: Who excused from a calling.]

_Direct._ XXI. Especially be sure that you live not out of a calling, that is, such a stated course of employment, in which you may best be serviceable to G.o.d.--Disability indeed is an unresistible impediment.

Otherwise no man must either live idly, or content himself with doing some little chars, as a recreation, or on the by; but every one that is able, must be statedly and ordinarily employed in such work, as is serviceable to G.o.d, and the common good. _Quest._ But will not wealth excuse us? _Answ._ It may excuse you from some sordid sort of work, by making you more serviceable in other; but you are no more excused from service and work of one kind or other, than the poorest man; unless you think that G.o.d requireth least where he giveth most. _Quest._ Will not age excuse us? _Answ._ Yes, so far as it disableth you; but no further. _Object._ But I am turned out of my calling. _Answ._ You are not turned out of the service of G.o.d: he calleth you to that, or to another. _Quest._ But may not I cast off the world, that I may only think of my salvation? _Answ._ You may cast off all such excess of worldly cares or business as unnecessarily hinder you in spiritual things; but you may not cast off all bodily employment and mental labour in which you may serve the common good. Every one that is a member of church or commonwealth, must employ their parts to the utmost for the good of the church and commonwealth: public service is G.o.d's greatest service. To neglect this, and say, I will pray and meditate, is as if your servant should refuse your greatest work, and tie himself to some lesser, easy part. And G.o.d hath commanded you some way or other to labour for your daily bread, and not live as drones on the sweat of others only. Innocent Adam was put into the garden of Eden to dress it; and fallen man must "eat his bread in the sweat of his brow," Gen. iii. 19; and he that "will not work must be forbidden to eat," 2 Thess. iii. 6, 10, 12. And indeed it is necessary to ourselves, for the health of our bodies, which will grow diseased with idleness; and for the help of our souls, which will fail if the body fail: and man in flesh must have work for his body as well as for his soul. And he that will do nothing but pray and meditate, it is like will (by sickness or melancholy) be disabled ere long either to pray or meditate: unless he have a body extraordinarily strong.

_Direct._ XXII. Be very watchful redeemers of your time, and make conscience of every hour and minute, that you lose it not, but spend it in the best and most serviceable manner that you can.--Of this I intend to speak more particularly anon; and therefore shall here add no more.

_Direct._ XXIII. Watchfully and resolutely avoid the entanglements and diverting occasions by which the tempter will be still endeavouring to waste your time and hinder you from your work.--Know what is the princ.i.p.al service that you are called to, and avoid avocations: especially magistrates and ministers, and those that have great and public work, must here take heed. For if you be not very wise and watchful, the tempter will draw you, before you are aware, into such a mult.i.tude of diverting care or business, that shall seem to be your duties, as shall make you almost unprofitable in the world: you shall have this or that little thing that must be done, and this or that friend that must be visited or spoken to, and this or that civility that must be performed: so that trifles shall detain you from all considerable works. I confess friends must not be neglected, nor civilities be denied; but our greatest duties having the greatest necessity, all things must give place to them in their proper season.

And therefore, that you may avoid the offence of friends, avoid the place or occasions of such impediments; and where that cannot be done, whatever they judge of you, neglect not your most necessary work; else it will be at the will of men and Satan, whether you shall be serviceable to G.o.d or not.