good works

That being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men”—Titus 3:7, 8.

The best way both to provoke others and ourselves to good works is to be often affirming to others the doctrine of justification by grace and to believe it ourselves. “This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works” (Tit 3:8)…I tell you that the best way to be fruitful in them is to be much in the exercise of the doctrine of justification by grace. And they both agree: for as faith animates to good works, so the doctrine of grace animates faith. Wherefore, the way to be rich in good works is to be rich in faith; and the way to be rich in faith is to be conscientiously affirming the doctrine of grace to others and believing it ourselves.

FIRST, TO BE CONSTANTLY AFFIRMING IT TO OTHERS: Thus, Paul tells Timothy that if he puts the brethren in mind of the truths of the Gospel, he himself should not only be a good minister of Christ, but should be nourished up in the words of faith and of good doctrine (1Ti 4:6). It is the ordinance of God that Christians should be often asserting the things of God each to others and that by their so doing they should edify one another (Heb 10:24, 25; 1Th 5:11).

The doctrine of the Gospel is like the dew and the small rain that distilleth upon the tender grass, wherewith it doth flourish and is kept green (Deu 32:2). Christians are like the several flowers in a garden that have upon each of them the dew of heaven, which being shaken with the wind, they let fall their dew at each other’s roots, whereby they are jointly nourished and become nourishers of one another. For Christians to commune savourly of God’s matters one with another is as if they opened to each other’s nostrils boxes of perfume. Saith Paul to the church at Rome, “For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; That is, that I may be comforted together with you by the mutual faith both of you and me” (Rom 1:11, 12). Christians should be often affirming the doctrine of grace and justification by it one to another.

SECOND, AS THEY SHOULD BE THUS DOING, SO THEY SHOULD LIVE IN THE POWER OF IT THEMSELVES. They should by faith suck and drink in this doctrine as the good ground receiveth the rain, which being done, forthwith there is proclaimed good works. Paul to the Colossians saith thus, “We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth.” But how long ago? Why, “since the day ye heard it,” [saith he,] “and knew the grace of God in truth” (Col 1:3-6).

Apples and flowers are not made by the gardener, but are an effect of the planting and watering. Plant in the sinner good doctrine, and let it be watered with the word of grace, and as the effect of that, there [are] the fruits of holiness and the end everlasting life (Rom 6:22). Good doctrine is the doctrine of the Gospel, which showeth to men that God clotheth them with the righteousness of His Son freely and maketh Him with all His benefits over to them, by which free gift the sinner is [declared] righteous before God. And because he is so, therefore, there is infused a principle of grace into the heart, whereby it is both quickened and bringing forth fruit (Rom 3:21-26; 1Co 1:30; 2Co 5:21; Joh 1:16).

Now then, seeing good works do flow from faith and seeing faith is nourished by an affirming of the doctrine of the Gospel, take here these few considerations from the doctrine of the Gospel for the support of thy faith, that thou mayest be indeed fruitful and rich in good works.

Consider 1: The whole Bible was given for this very end: that thou shouldest both believe this doctrine and live in the comfort and sweetness of it. “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope” (Rom 15:4; Joh 20:31).

Consider 2: That therefore every promise in the Bible is thine to strengthen, quicken, and encourage thy heart in believing.

Consider 3: That there is nothing that thou dost [that] can so please God as believing: “The LORD taketh pleasure in them that fear him, in those that hope in his mercy” (Psa 147:11). They please Him because they embrace His righteousness, etc.

Consider 4: That all the withdrawings of God from thee are not for the weakening, but for the trial of thy faith; and also that whatever He suffers Satan or thy own heart to do is not to weaken faith (Job 23:8-10; 1Pe 1:7).

Consider 5: That believing is that which will keep in thy view the things of heaven and glory and that at which the devil will be discouraged, sin weakened, and thy heart quickened and sweetened (Heb 11:27; Jam 4:7; 1Pe 5:9; Eph 6:16; Rom 15:13).

Consider lastly: By believing, the lover of God is kept with warmth upon the heart; and this will provoke thee continually to bless God for Christ, for grace, for faith, hope, and all these things, either in God or thee that doth accompany salvation (2Co 2:14; Psa 103:1-3).

THIRD, THE DOCTRINE OF THE FORGIVENESS OF SINS RECEIVED BY FAITH WILL MAKE NOTABLE WORK IN THE HEART OF A SINNER TO BRING FORTH GOOD WORKS. But, forasmuch as there is a body of death and sin in every one that hath the grace of God in this world, and because this body of death will be ever opposing that which is good, as the Apostle saith (Rom 7:21), therefore take these few particulars further for the suppressing that which will hinder a fruitful life.

1. Keep a continual watch over the wretchedness of thy own heart, not to be discouraged at the sight of thy vileness, but to prevent its wickedness. That will labor either to hinder thee from doing good works or else will hinder thee in the doing thereof. For evil is present with thee for both these purposes. Take heed then, that thou do not listen to that at any time, but deny, though with much struggling, the workings of sin to the contrary.

2. Let this be continually before thy heart: God’s eye is upon thee and seeth every secret turning of thy heart, either to or from Him. “All things are naked and opened unto the eyes of him with whom we have to do” (Heb 4:13).

3. If thou deny to do that good which thou oughtest with what thy God hath given thee, then consider that though He love thy soul, yet He can chastise: First, thy inward man with such troubles that thy life shall be restless and comfortless. Secondly, and can also so blow upon thy outward man that all thou gettest shall be put in a bag with holes (Psa 89:31-33; Hag 1:6). And set the case He should license but one thief among thy substance or one spark of fire among thy barns, how quickly might that be spent ill and against thy will, which thou shouldest have spent to God’s glory and with thy will. And I tell thee further, that if thou want a heart to do good when thou hast about thee, thou mayest want comfort in such things thyself from others, when thine is taken from thee (see Jud 1:6, 7).

4. Consider that a life full of good works is the only way on thy part to answer the mercy of God extended to thee: God hath had mercy on thee and hath saved thee from all thy distresses. God hath not stuck to give thee His Son, His Spirit, and the kingdom of heaven. Saith Paul, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Rom 12:1; Mat 18:32, 33).

5. Consider that this is the way to convince all men that the power of God’s things hath taken hold of thy heart. I speak to them that hold the head—and say what thou wilt—if thy faith be not accompanied with a holy life, thou shalt be judged a withered branch, a wording professor, salt without savor, and as lifeless as a sounding brass and a tinkling cymbal (Joh 15; Mat 13; 1Co 13:1, 2). For, say they, show us your faith by your works, for we cannot see your hearts (Jam 2:18). But I say on the contrary, if thou walk as becomes thee who art saved by grace, then thou wilt witness in every man’s conscience that thou art a good tree, now thou leavest guilt on the heart of the wicked (1Sa 24:16, 17). Now thou takest off occasion from them that desire occasion; and now thou art clear from the blood of all men (2Co 11:12; Act 20:26, 31-35). This is the man also that provoketh others to good works. The ear that heareth such a man shall bless him, and the eye that seeth him shall bear witness to him. “Surely,” saith David, “he shall not be moved for ever: the righteous shall be in everlasting remembrance” (Psa 112:6; Heb 10:24; Job 29:11).

6. Again, the heart that is fullest of good works hath in it the least room for Satan’s temptations. And this is the meaning of Peter, where he saith, “Be sober, be vigilant,” that is, be busying thyself in faith and holiness, “because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1Pe 5:8). He that walketh uprightly, walketh safely. And they that add to faith, “virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ” (2Pe 1:5-10; Pro 10:9).

7. The man who is fullest of good works is fittest to live and fittest to die: “I am now,” at any time, “ready to be offered,” saith fruitful Paul (2Ti 4:6). Whereas he that is barren is neither fit to live, nor fit to die: to die, he himself is convinced he is not fit, and to live, God Himself saith he is not fit: “Cut it down; why cumbereth it the ground?” (Luk 8:7).

Lastly, consider, to provoke thee to good works, thou shalt have of God when thou comest to glory a reward for everything thou dost for Him on earth. Little do the people of God consider how richly God will reward, what from a right principle and to a right end, is done for Him here. Not a bit of bread to the poor, not a draught of water to the meanest of them that belong to Christ, or the loss of a hair of your head shall in that Day go without its reward (Luk 14:13, 14; Mat 10:42). “For our light affliction,” and so all other pieces of self-denial, “which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2Co 4:17). I tell thee, Christian, be but rich in good works, and thou shalt have more than salvation. Thy salvation thou hast freely by grace through Christ without works (Eph 2:8-10), but now being justified and saved, and as the fruits hereof, renewed by the Holy Ghost. After this, I say, thou shalt be rewarded for every work that proved good.