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THIRTY-THIRD LORD’S DAY.

Question 91. But what are good works?

Answer. Only those which proceed from a true faith, are performed
according to the law of God, and to his glory, and not such as are
founded on our imaginations, or the institutions of men.



EXPOSITION.

The doctrine concerning good works belongs properly to this Question of
the Catechism, concerning which we must enquire particularly:
I. What are good works?
II. How may they be performed?
III. Are the works of the saints pure and perfectly good?
IV. How can our works please God since they are only imperfectly good?
V. Why must we perform good works?
VI. Do your good works merit any thing in the sight of God?



I. WHAT ARE GOOD WORKS?

Good works are such as are performed according to the law of God, such
as proceed from a true faith, and are directed to the glory of God.
Three things, therefore, claim our attention in the exposition of this
question: 1. The conditions necessary to constitute a work good in the
sight of God. 2. The difference between the works of the regenerate and
the unregenerate. 3. In what respect, or how far the moral works of the
ungodly are sins.

First, that a work may be good and pleasing in the sight of God these
three conditions are necessary: 1. It must be commanded by God. No
creature has the right, or power to institute the worship of God. But
good works (we speak of moral good) and the worship of God are the
same. Moral good differs widely from natural good, inasmuch as all
actions, in as far as they are actions, including even those of the
wicked, are naturally good; but all actions are not morally good, or in
accordance with the justice of God. This condition excludes all
will-worship, as well as the figment of good intentions, as when men do
evil that good may come, or when they perform works founded upon their
own imaginations, which they endeavor to thrust upon God in the place
of worship, which, indeed, are not evil in themselves, but yet are not
commanded by God. It is not sufficient for the worship of God, that a
work be not evil, or not prohibited: it must also be commanded by God,
according to what the Scriptures declare, “To obey is better than
sacrifice, and to hearken than the fat of rams.” “Walk in my statutes.”
“In vain do they worship me, teaching for doctrines the commandments of
men.” (1 Sam. 15:22. Ez. 20:19. Matt. 15:9.)

But some one may object and say, that works of indifference, such as
may be done, or left undone, are not commanded by God, and yet many of
them are pleasing to him; to which we reply that they are not pleasing
to God in themselves, but by an accident, in as far as they partake of
the general nature of love, and in as far as they are performed for the
purpose of avoiding offence, and for the sake of contributing to the
salvation of our fellow men. In this respect they are commanded by God
in general, although not specially.

2. That a work may be good it must proceed from a true faith, which
rests upon the merit and intercession of Christ, and from which we may
know that we, together with our works, are acceptable to God for the
sake of the mediator. To do any thing from a true faith is, 1. To
believe that we are acceptable to God for the sake of the satisfaction
of Christ. 2. That our obedience itself is pleasing to God, both
because it is commanded by him, and because the imperfection which
attaches itself to it is made acceptable to God for the sake of the
same satisfaction of Christ on account of which God is well pleased
with us. Without faith it is impossible for any one to please God. Nor
is the faith, by which any one may assure him self, that God wills and
commands any particular work sufficient; for if this were all that is
necessary, then the wicked, who know and do what God wills, would also
act from faith. To act from a true faith, however, includes much more
than this, because it includes in itself historical faith, and what is
the most important of all, it applies unto itself the promise of .the
gospel. The Scriptures speak of this true faith in the following
references: “Whatsoever is not of faith is sin.” “Without faith it is
impossible to please God.” (Rom. 14:23. Heb. 11:6.) Nor is it difficult
to perceive the reason and force of what is here affirmed; because
without faith there is no love to God, and consequently no love to our
neighbor.

Every work now that does not proceed from love to God is hypocrisy, yea
a reproach and contempt of God; for he who has the presumption to do
any thing, whether it be pleasing to God or not, despises God, and
casts a reproach upon him. Nor is it possible for us to have a good
conscience without faith; and what is not done with a good conscience
cannot please God.

3. That a work may be good, it must be referred principally to the
honor and glory of God. Honor embraces love, reverence, obedience and
gratitude. Hence, to do any thing to the honor of God, is to do it,
that we may testify our love, reverence and obedience to God, and that
for the sake of showing our thankfulness for the benefits which we have
received. There is a necessity that our works, in order that they may
be good and acceptable to God, should be referred to the divine glory,
and not to our own praise or advantage; otherwise they will not proceed
from the love of God, but from a desire to advance our own selfish
interests, and will thus be mere hypocrisy. God must, therefore, be
respected first whenever we do any thing: nor must we care what men may
say, whether they praise or reproach us, if we have the assurance that
we please God in what we do, according to what the Apostle says, “Do
all to the glory of God.” (1 Cor. 10:31.) Yet we may at the same time
lawfully and profitably desire and seek true glory, according as it is
written, “Let your light so shine before men that they may see your
good works, and glorify your Father which is in heaven.” (Matt. 5:16.)

Briefly, faith is required in good works, because if we are not firmly
persuaded that our works are pleasing to God, they proceed from
contempt of God. The divine command is necessary, because faith has
respect to the word of God. Inasmuch, therefore, as there cannot be any
faith apart from the word, there can likewise be no good works
independent of it. Finally, it is necessary that whatever we do, be
referred to the glory of God, because, if we seek our own praise, or
advantage in what we do, our works cannot please God.

By these conditions we exclude from the category of good works all
those works, 1. Which are sins in themselves, being contrary to the di
vine law, and the will of God as revealed in his word. 2. Also those
which are not opposed to the divine law, which in themselves are
neither good nor evil, being actions of indifference, but which may,
nevertheless, become evil by an accident. For works which are not
opposed to the divine law, and which are not commanded by God, but by
men, become evil and sinful when they are done with the conceit and
expectation of worshipping God, or with offence and injury to our
neighbor. Works of this character are deficient as it respects the
first two conditions which we have specified as being indispensably
necessary to constitute an action good in the sight of God. 3. Those
works which are good in themselves, and which are commanded by God; but
which, nevertheless, become sins by accident, in that they are not
performed lawfully, not being done in the manner, nor with the design
which God requires; that is, they do not proceed from a true faith, and
are not done with the end that God may be glorified thereby. Works of
this character are deficient in the last two conditions specified as
necessary in order that our action may be pleasing to God.

Secondly , the works of the regenerate and the unregenerate differ, in
this, that the good works of the regenerate are done according to the
conditions which we have here specified; whilst those of the
unregenerate, although God may have commanded them, do, nevertheless,
not proceed from faith, and are not joined with internal obedience; but
are done with out sincerity, and are, therefore, works of hypocrisy:
and, as they do not spring from a right cause, which is faith, so they
are nor directed to the glory of God which is the chief end to which
all our actions ought to be referred. The actions of the unregenerate
do not, therefore, deserve to be called good works.

Thirdly, the difference which exists between the works of the righteous
and the wicked, goes to prove that the moral works of the wicked are
sins, but yet not such sins as those which are in their own nature op
posed to the law of God: for these are sins in themselves, and
according to their very nature, whilst the moral works of the wicked
are sins merely by an accident; viz., on account of some defect, either
because they do not proceed from a true faith, or are not done to the
glory of God. This consequence, therefore, is of no force: The good
works of the heathen and such as are unregenerate, are sins. Therefore
they are all to be avoided and condemned: this consequence, we say, is
not legitimate, because it is only the defects which attach themselves
to these works, that are to be avoided and guarded against, as we have
shown, in the former part of this work, when treating the subject of
sin.

A Table of Good Works.

[Table%205.jpg]


II. HOW MAY GOOD WORKS BE PERFORMED?

The explanation of this question is necessary on account of the
Pelagians, who affirm that the unregenerate may also, as well as the
regenerate, perform good works; and also on account of the Papists and
semi- Pelagians who imagine certain preparatory works of free-will.
Good works are possible only by the grace and assistance of the Holy
Spirit, and that by the regenerate alone, whose hearts have been truly
regenerated by the Spirit of God, through the preaching of the gospel,
and that not only in their first conversion and regeneration, but also
by the perpetual and constant influence and direction of the same
Spirit, who works in them a knowledge of sin, faith and a desire of new
obedience, and also daily increases and confirms more and more the same
gifts in them. St. Jerome endorses this doctrine when he says, “Let him
be accursed, who says that it is possible to render obedience to the
law, without the grace of the Holy Spirit” Without the grace and
continual direction of the Holy Spirit, even the most holy persons on
earth can do nothing but sin, as is evident from the examples of David,
Peter, and others. Yea, without re generation, no part of any work that
is good in the sight of God, can ever be begun, inasmuch as we are all
by nature evil and dead in sin. (Matt. 7:11. Eph. 2:1.) “All our
righteousnesses,” says the prophet Isaiah, in which declaration he
comprehends both himself and the most holy amongst men, “are as filthy
rags.” (Is. 64:6.) Now if nothing but sin is found before God in the
saints, what will that be which is found in those who are
unregenerated? What good these are able to perform, the apostle Paul
describes in a most graphic manner, in the first and second chapters of
his Epistle to the Romans. That the unregenerate are unable to perform
such works as are acceptable to God, is also taught in the following
passages of Scripture: “A corrupt tree cannot bring forth good fruit.”
“Can the Ethiopian change his skin, or the leopard his spots? then may
ye also do good, that are accustomed to do evil.” “Without me ye can do
nothing.” “It is God, which worketh in you, both to will and to do of
his good pleasure.” (Matt. 7:18. Jer. 13:23. John, 15:5. Phil. 2:13.)
Without the righteousness of Christ imputed unto us, we are altogether
unclean and abominable in the sight of God, and all our works are as
dung. But the righteousness of Christ is not imputed unto us before our
conversion. It is impossible, therefore, either that we, or our works
should be pleasing to God before our conversion. Faith is the cause of
good works. Faith comes from God: Therefore good works which are the
fruits of faith, are from God; neither can they be before faith and
conversion, or else the effect would be before its cause. It is asked
by some, in connection with this subject, are there not works that are
preparatory to conversion? To which we reply, that if by preparatory
works are meant such as are the occasion of repentance, or which God
uses for the purpose of effecting repentance in us, which may be said
to be true of the outward deportment and discipline of the life, in as
far as it is in accordance with the divine law; hearing, reading and
meditating upon the word of God; also the cross, and adverse
circumstances; if such works as these are meant, we may admit that
there are such works as are preparatory. But if by preparatory works
are meant works which are performed according to the law before
conversion, by which, as by men s good efforts, God is enticed and
moved to grant true conversion, as well as his other gifts, to those
who do these things, we deny that there are any such works; because,
according to the declaration of the Apostle Paul, “Whatsoever is not of
faith is sin.” (Rom. 14:23.) The Papists call such works merits of
congruity, as if they would say that they are indeed such as are
imperfect in themselves and deserve nothing, but on ac count of which
it may seem proper for the mercy of God to grant unto men conversion
and eternal life. But God hath mercy on whom he will have mercy, and
not upon those who deserve mercy. (Rom. 9:18.) No one deserves anything
of God, but punishment, and banishment from his presence. “When ye
shall have done all those things which are commanded you, say, We are
unprofitable servants; for we have done that which was our duty to do.”
(Luke 17:10.)


III. ARE THE WORKS OF THE REGENERATE PERFECTLY GOOD?

The works of the saints are not perfectly good or pure in this life:
1. Because even those who are regenerated do many things which are
evil, which are sins in themselves, on account of which they are guilty
in the sight of God, and deserve to be cast into everlasting
punishment. Thus, Peter denied Christ thrice; David committed adultery,
slew Uriah, at tempted to conceal his wickedness, numbered the children
of Israel, &c. The law now declares, “Cursed be he that confirmeth not
all the words of this law to do them.” (Deut. 27:26.). 2. Because they
omit doing many good things which they ought to do according to the
law. 3. Because the good works which they perform are not so perfectly
good and pure as the law requires; for they are always marred with
defects, and polluted with sins. The perfect righteousness which the
law requires is wanting, even in the best works of the saints. The
reason of this is easily understood, inasmuch as faith, regeneration,
and the love of God and our neighbor, from which good works proceed,
continue imperfect in us in this life. As the cause is, therefore,
imperfect, it is impossible that the effects which flow from this cause
should be perfect. “I see another law in my members, warring against
the law of my mind.” (Rom. 7:23.) This is the reason why the works of
the godly cannot stand in the judgment of God. “Enter not into
judgment with thy servant; for in thy sight shall no man living be
justified.” “Cursed be he that confirmeth not all the words of this law
to do them.” (Ps. 143:2. Deut. 27:26.) Inasmuch, there fore, as all our
works are imperfect, it becomes us to acknowledge and lament our
sinfulness and infirmity, and press forward so much the more towards
perfection.

From what has now been said, it is evident that the figment, or conceit
of the Monks in reference to works of supererogation by which they
understand such works as are done over and above what God and the law
require from them, is full of impiety; for it makes God a debtor to
man. Yea, it is a blasphemous doctrine; for Christ himself has said:
“When ye shall have done all those things which are commanded you, say,
We are unprofitable servants; for we have done that which was our duty
to do.” (Luke 17:10.)

Obj. 1. But it is said, Luke 10:35: “Whatsoever thou spendest more,
when I came again I will repay thee. 1 Therefore there are at least
some works of supererogation. Ans. It is a sufficient reply to this
objection to remark, that in the interpretation of parables we must be
careful not to press every minute circumstance too closely: for that
which is similar is not altogether the same. The Samaritan says,
Whatsoever thou, spendest more, not in reference to God, but to the man
that was bruised and. wounded.

Obj. 2. Paul says, 1 Cor. 7:25: “Concerning virgins I have no
commandment of the Lord, yet I give my judgment” Therefore judgment or
advice may be given concerning things not commanded or required. Ans.
But Paul s meaning is, I give my advice, that it is suitable and
profitable for this life, but not that it merits eternal life.

Obj. 3. But Christ said, Matt. 19:21: “If thou wilt be perfect, go and
sell what thou hast,” &c. Therefore there are certain directions,
which, being followed, make those who comply therewith perfect. Ana.
This is a special command, by which Christ designed to call this proud
young man to humility, to the love of his neighbor, and to the office
of an apostle in Judea. We may also remark, that Christ did not require
from him supererogation, but perfection; which requirement he made in
order that he might bring him to see his great deficiency.


IV. HOW CAN OUR GOOD WORKS PLEASE GOD, SINCE THEY ARE ONLY IMPERFECTLY
GOOD?

If our works were not pleasing to God, they would be performed to no
purpose. We must, therefore, know in what way it is that they please
God. As they are imperfect in. themselves, and defiled in many
respects, they cannot of themselves please God, on account of his
extreme justice and rectitude. Yet they are, nevertheless, acceptable
to God in Christ the Mediator, through faith, or on account of the
merit and satisfaction of Christ imputed unto us by faith, and on
account of his intercession with the Father in our behalf. For just as
we ourselves do not please God in ourselves, but in his Son, so our
works being imperfect and unholy in themselves, are acceptable to God
on account of the righteousness of Christ, which covers all their
imperfection or impurity, so that it does not appear before God. It is
necessary that the person who performs good works should be acceptable
to God; then the works of the person are also accepted; otherwise, when
the person is without faith, the best works are but an abomination
before God, inasmuch as they are altogether hypocritical. As now the
person is acceptable to God, so are the works. But the person is
acceptable to God on account of the Mediator; that is, by the
imputation of the merit and righteousness of Christ, with which the
person is covered as with a garment in the presence of God. Hence the
works of the person are also pleasing to God, for the sake of the
Mediator. God does not look upon and examine our righteousness and
imperfect works as they are in themselves, according to the rigor of
his law in respect to which he would rather condemn them; but he
beholds and considers them in his Son. It is for this reason that God
is said to have had respect to Abel and his offering, viz: in his Son,
in whom Abel believed; for it was by faith that he presented his
sacrifice. (Gen. 4:4. Heb. 11:4.) So Christ is also called our High
Priest, by whom our works are offered unto God. He is also called the
altar, on which our prayers and works being placed, they are acceptable
unto God, which otherwise would be detestable in his sight. It follows,
therefore, that every defect and every imperfection respecting
ourselves and our works is covered, and, as it were, repaired in the
judgment of God, by the perfect satisfaction of Christ. It is in view
.of this that Paul says, “That I may be found in him, not having mine
own righteousness, which is of the law, but that which is through the
faith of Christ, the righteousness which is of God by faith.” (Phil.
3:9.)


V. WHY GOOD WORKS ARE TO BE DONE, OR WHY ARE THEY NECESSARY?

We have already, under the 86th question, enumerated certain moving
causes of good works which properly belong here; such as the connection
which holds necessarily between regeneration and justification, the
glory of God, the proof of our faith and election, and a good example
by which others are won to Christ. These causes may be very
appropriately dwelt upon to a much greater extent, if, having reduced
them to three principal heads, we say that good works are to be
performed by us for the sake of God, ourselves and our neighbor.

1. Good works are to be done in respect to God, 1. That the glory of
God our heavenly Father, may be manifested. The manifestation of the
glory of God is the chief end why God commands and wills that good
works should be performed by us, that we may honor him by our good
works, and that others seeing them may glorify our Father which is in
heaven, as it is said, “Let your light so shine before men that they
may see your good works, and glorify your Father which is in heaven.”
(Matt. 5:16.)

2. That we may render unto God the obedience which he requires, or on
account of the command of God. God requires the commencement of
obedience in this life, and the perfection of it in the life to come.
“This is my commandment, That ye love one another.” “This is the will
of God even your sanctification.” “Being then made free from sin, ye be
came the servants of righteousness.” “Yield your members as instruments
of righteousness unto God.” (John 15:12” 1 Thes. 4:3. Rom. 6:18, 13.)

3. That we may thus render unto God the gratitude which we owe unto
him. It is just and proper that we should love, worship and reverence
him by whom we have been redeemed, and from whom we have received the
greatest benefits, and that we should declare our love and gratitude by
our obedience and good works. God deserves our obedience and worship on
account of the benefits which he confers upon us. We do not merit his
benefits by anything that we do. Hence our gratitude, which shows
itself by our obedience and good works, is due unto God for his great
benefits. “I beseech you, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable unto God,
which is your reasonable service.” “Ye are an holy priesthood to offer
up spiritual sacrifices acceptable to God by Jesus Christ. (Rom. 12:1.
Pet. 2:5,9, 20.)

II. Good works are to be done on our own account, 1. That we may
thereby testify our faith, and be assured of its existence in us by the
fruits which we produce in our lives. “Every good tree bringeth forth
good fruit.” “Being filled with the fruits of righteousness which are
by Jesus Christ, unto the praise and glory of God.” “Faith without
works is dead.” (Matt. 7:17. Phil. 1:11. James 2:17.) It is by our good
works, therefore, that we know that we possess true faith, because the
effect is not without its own proper cause, which is always known by
its effect; so that if we are destitute of good works and new
obedience, we are hypocrites, and have an evil conscience instead of
true faith; for true faith (which is never wanting in all the fruits
which are peculiar to it,) as a fruitful tree produces good works,
obedience and repentance; which fruits distinguish true faith from that
faith which is merely historical and temporary, as well as from
hypocrisy itself.

2. That we may be assured of the fact that we have obtained the
forgiveness of sins through Christ, and that we are justified for his
sake. Justification and regeneration are benefits which are connected
and knit

together in such a way as never to be separated from each other. Christ
obtained both for us at the same time, viz: the forgiveness of sins and
the Holy Spirit, who through faith excites in us the desire of good
works and new obedience.

3. That we may be assured of our election and salvation. “Give
diligence to make your calling and election sure.” (2 Pet. 1:10.) This
cause naturally grows out of the preceding one; for God out of his
mercy chose from everlasting only those who are justified on account of
the merit of his Son. “Whom he did predestinate, them he also called;
and whom he called, them he also justified.” (Rom. 8:30.) We are,
therefore, assured of our election by our justification; and that we
are justified in Christ, (which benefit is never granted unto the elect
without sanctification,) we know from faith; of which we are, again,
assured by the fruits of faith, which are good works, new obedience and
true repentance.

4. That our faith may be exercised, nourished, strengthened and in
creased by good works. Those who indulge in unclean lusts and desires
against their consciences cannot have faith, and so are destitute of a
good conscience and of confidence in God as reconciled and gracious;
for it is only by faith that we obtain a sense of the divine favor
towards us and a good conscience. “If ye live after the flesh, ye shall
die.” “I put thee in remembrance, that thou stir up the gift of God,
which is in thee.” (Rom. 8:13. 2 Tim. 1:6.)

5. That we may adorn and commend our profession, life and calling by
our good works. “I beseech you, that ye walk worthy of the vocation
wherewith ye are called.” (Eph. 4:1.)

6. That we may escape temporal and eternal punishment. “Every tree that
bringeth not forth good fruit is hewn down and cast into the fire.” “If
ye live after the flesh ye shall die.” “Thou with rebukes dost correct
man for iniquity.” (Matt. 7:19. Rom. 8:13. Ps. 39:11.)

7. That we may obtain from God those temporal and spiritual rewards,
which, according to the divine promise, accompany good works both in
this and in a future life. “Godliness is profitable unto all things,
having promise of the life that now is, and of that which is to come.”
(1 Tim. 4:8.) And if God did not desire that the hope of reward, and
the fear of punishment should be moving causes of good works, he would
not use them as arguments in the promises and threatenings which he
addresses unto us in his word.

III. Good works are to be done for the sake of our neighbor , 1. That
we may be profitable unto our neighbor, and edify him by our example
and godly conversation. “All things are for your sakes, that the
abundant grace might, through the thanksgiving of many, redound to the
glory of God,” &c. “Nevertheless to abide in the flesh is more needful
for you.” (2 Cor. 4:15. Phil. 1:24.)

2. That we may not be the occasion of offences and scandal to the cause
of Christ. “Woe to that man by whom the offence cometh.” “The name of
God is blasphemed among the Gentiles through you.” (Matt. 18:7. Rom.
2:24.)

3. That we may win the unbelieving to Christ. “And when thou art
converted, strengthen thy brethren.” (Luke 22:32.)

The question, whether good works are necessary to salvation, belongs
properly to this place. There have been some who have maintained simply
and positively, that good works are necessary to salvation, whilst
others, again, have held that they are pernicious and injurious to
salvation. Both forms of speech are ambiguous and inappropriate,
especially the latter; because it seems not only to condemn confidence,
but also the desire of performing good works. It is, therefore, to be
rejected. The former ex pression must be explained in this way; that
good works are necessary to salvation, not as a cause to an effect, or
as if they merited a reward, but as a part of salvation itself, or as
an antecedent to a consequent, or as a means without which we cannot
obtain the end. In the same way we may also say, that good works are
necessary to righteousness or justification, or in them that are to be
justified, viz: as a consequence of justification, with which
regeneration is inseparably connected. But yet we would prefer not to
use these forms of speech, 1. Because they are ambiguous. 2. Because
they breed contentions, and give our enemies room for caviling. 3.
Because these expressions are not used in the Scriptures with which our
forms of speech should conform as nearly as possible. We may more
safely and correctly say, That good works are necessary in them that
are justified, and that are to be saved. To say that good works are
necessary in them that are to be justified, is to speak ambiguously,
because it may be so understood as if they were required before
justification, and so become a cause of our justification. Augustin has
correctly said: “Good works do not precede them that are to be
justified , but follow them that are justified” We may, therefore,
easily return an answer to the following objection:

That is necessary to salvation without which no one can be saved. But
no one who is destitute of good works can be saved, as it is said in
the 87th question. Therefore, good works are necessary to salvation. We
reply to the major proposition, by making the following distinction:
That without which no one can be saved is necessary to salvation, viz:
as a part of salvation, or as a certain antecedent necessary to
salvation, in which sense we admit the conclusion; but not as a cause,
or as a merit of salvation. We, therefore, grant the conclusion of the
major proposition if understood in the sense in which we have just
explained it. For good works are necessary to salvation, or, to speak
more properly, in them that are to be saved (for it is better thus to
speak for the sake of avoiding ambiguity,) as a part of salvation
itself; or, as an antecedent of salvation, but not as a cause or merit
of salvation.


VI. DO OUR GOOD WORKS MERIT ANY THING IN THE SIGHT OF GOD?

This question naturally grows out of the preceding one, as the fourth
grew out of the third. For when we say that we obtain rewards from God
by our own good works, men immediately conclude that our good works
must merit something at the hands of God. We must know, therefore, that
our good works are necessary, and that they are also to be done for the
rewards which are consequent thereon; but that they are, nevertheless,
not meritorious, by which we mean that they deserve nothing from God,
not even the smallest particle of spiritual or temporal blessings. The
reasons of this are most true and evident.

1. Our works are imperfect, both in respect to their parts and degrees.
As it respects the parts of our works, they are imperfect, for the
reason that we omit many good things which the law prescribes, and do
many evil things which the law prohibits; and always mingle much that
is evil with the good we do, as both Scripture and experience testify.
“The flesh lusteth against the Spirit and the Spirit against the flesh;
and these are contrary, the one to the other; so that ye cannot do the
things that ye would.” (Gal. 5:17.) Works, now, that are imperfect not
only merit nothing, but are even condemned in the judgment of God.
“Cursed be he that confirmeth not all the words of this law to do them.
(Deut. 27:26.) Our works are also imperfect in degree, because the best
works of the saints are unclean and defiled in the sight of God, not
being performed by those who are perfectly regenerated, nor with that
love to God and our neighbor which the law requires. The prophet Isaiah
declares even in reference to good works, “We are all as an unclean
thing, and all our righteousnesses are as filthy rags.” (Is. 64:6.) So
the apostle Paul passes the same judgment in regard to his own works,
saying, “I count all things but loss, for the excellency of the
knowledge of Christ Jesus my Lord; for whom I have suffered the loss of
all things; and do count them but dung that I may win Christ.” (Phil.
3:8.) It is in this way, now, that all the saints speak and judge
concerning their own righteousness and merits.

2. No creature, performing even the best works, can merit any thing at
the hand of God, or bind him to give any thing as though it were due
from him, and according to the order of divine justice. The Apostle
assigns the reason of this when he says, “Who hath first given to him,
and it shall be recompensed unto him again.” “Is it not lawful for me
to do what I will with mine own.” (Rom. 11:35. Matt. 20:15. We deserve
our preservation no more than we did our creation. God was not bound to
create us; nor is he bound to preserve those whom he has created. But
he did, and does, both of his own free-will and good pleasure. God
receives no benefit from us, nor can we confer any thing upon our
Creator. Now, where there is no benefit, there is no merit; for merit
presupposes some benefit received.

3. Our works are all due unto God; for all creatures are bound to
render worship and gratitude to the Creator, so that if we were even
never to sin, yet we could not render unto God the worship and
gratitude which is due from us. “When ye 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.)

4. If we do any works which are good, these works are not ours, but God
s, who produces them in us by his Holy Spirit. “It is God which work-
eth in you, both to will and to do, of his good pleasure.” “What hast
thou, that thou didst not receive?” (Phil. 2:13. 1 Cor. 4:7.) We are by
nature the children of wrath dead in trespasses and sins evil trees,
which cannot produce good fruit. (Eph. 2:1, 3. Matt. 7:18.) If we are
by nature evil trees, God must by his grace make us good trees, and
produce good fruit in us, as it is said; “We are his workmanship,
created in Christ Jesus unto good works, which God hath before
ordained, that we should walk in them.” (Eph. 2:10.) Hence, if we
perform any thing that is good, it is the gift of God, and not any
merit on our part. It would, in deed, be foolish on the part of any
one, if, when he were to receive a hundred florins as a present from a
rich man, he should think he deserved a thousand for receiving the
hundred, seeing that he is under obligations to the rich man for the
gift which he has received, and not the rich man to him.

5. There is no proportion between our works, which are altogether im
perfect, and those exceedingly great benefits which the Father freely
grants unto us in his Son.

6. “He that glorieth, let him glory in the Lord.” (1 Cor. 1:31.) But if
we deserve the remission of our sins by our good works, we should then
have something whereof to glory; nor should we attribute the glory of
our salvation to God, as it is said, “If Abraham were justified by
works, he hath whereof to glory, but not before God.” (Rom. 4:2.)

7. We are justified before we perform good works. “For the children
being not yet born, neither having done any good or evil, that the
purpose of God according to election might stand, not of works, but of
him that calleth; it was said unto her, the elder shall serve the
younger: As it is written, Jacob have I loved, but Esau have I hated.”
(Rom. 9:11-14.) We are, therefore, not justified before God at the time
when we do good works, but we perform good works when we are justified.

8. The conceit of merit and justification by our good works is
calculated to shake true Christian consolation, to disturb the
conscience and lead men to doubt and despair in reference to their
salvation. For when they hear the denunciation of the law, cursed be he
that confirmeth not all the words of this law to do them, and consider
their own imperfection, their conscience tells them that they can never
perform all these things, so that they are continually led to cherish
doubts, and to live in dread of the curse of the law. Faith, however,
imparts sure and solid comfort to the conscience, because it grounds
itself in the promise of God, which cannot disappoint the soul. “The
inheritance is of faith, that it might be by grace, to the end the
promise might be sure to all the seed.” (Rom. 4:16.)

9. If we were to obtain righteousness by our own works, the promise
would then be made of none effect, and Christ would have died in vain.

10. If the conceit concerning the merit of good works be admitted, then
there would not be one and the same method of salvation. Abraham and
the Thief on the cross would have been justified differently, which
might also be said of us. But there is only one way of salvation: “I am
the Way, and the Truth, and the Life; no man cometh unto the Father,
but by me.” “There is one Mediator between God and men.” “There is one
Lord, one faith, one baptism.” “Jesus Christ the same yesterday,
to-day, and forever.” “There is none other name under heaven given
among men, whereby we must be saved.” (John 14:6. 1 Tim. 2:5. Eph.
4:5. Heb. 13:8. Acts 4:12.)

11. Christ would not accomplish the whole of our salvation, and thus
would not be a perfect Saviour if any thing were to be added by us to
our righteousness by way of merit; for there would be as much detracted
from his merit as would be added thereto from our merit. But Christ is
our perfect Saviour, as the Scriptures sufficiently testify. “In whom
we have redemption through his blood, the forgiveness of sins,
according to the riches of his grace.” “By grace are ye saved, through
faith, and that not of yourselves; it is the gift of God; not of works,
lest any man should boast.” “The blood of Jesus Christ his Son
cleanseth us from all sin.” “Neither is there salvation in any other.”
(Eph. 1:7; 2:8, 9. 1 John 1:7. Acts 4:12.)

Obj. Reward presupposes merit. God also calls those good things “which
he promises, and grants unto them that perform good works, rewards.
Therefore good works presuppose merit, and are meritorious in the sight
of God. Ans. The major proposition, sometimes, holds true among men,
but never with God; because no creature can merit any thing at the
hands of God, seeing that he is indebted to no one. Yet they are,
nevertheless, called the rewards of our good works in respect to God,
because he, out of his mere grace, recompenses them. This recompense,
however, is not due; for we can add nothing to God, neither does he
stand in need of our works. Yea, something is rather added unto us by
our good works; be cause they are a conformity of ourselves with God,
and his benefits, by which we are bound to render gratitude to God, and
not God to us. It is, therefore, not less absurd to say that we merit
salvation at the hands of God, than if a certain one should say, Thou
hast given me one hundred florins. Therefore thou oughtest to give me a
thousand florins. Yet God commands us to perform good works, and
promises a gracious reward to those who do them, as a father promises
rewards to his children.

Copyright © 2008 [www.seeking4truth.com]. All rights reserved .Revised:
05/17/2009

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