The Sum of Christian Religion, Catechism · Part 2 · Christ's two natures · Question 63
Queſt. 63. How is it that our good works merit nothing, ſeeing God promiſeth, that he will give a reward for them, both in this life, and in the life to come?
Anſw. That reward is not given of merit, but of graceaLuke 17.10..
The Explication.
IN this Queſtion is contained a prevention of an argument of the Papiſts, brought for juſtification before God for our workes and merits. Obj. 1. Reward preſuppoſeth merit; ſo that where reward is, there is alſo merit: for Reward and Merit are correlatives; whereof if one be put, the other is put alſo. But everlaſting life is propoſed as a reward for good workes: Therefore alſo the merit of good workes is everlaſting life. Anſw. The Major is ſometimes true as concerning creatures, as when men may merit or deſerve of men. But neither alwaies among men doth it follow that there is merit where there is reward: for men alſo oftentimes give rewards not of merit or deſert. Now it is unproperly ſaid of God, that he propoſeth eternall life unto our works as a reward: for we can merit nothing at Gods hand by our works. Or if they thus preſſe and urge their reaſon: Object. That is a merit whereunto a reward appertaineth: But a reward appertaineth to good workes: Therefore by order of justice good workes are merits. Anſw. That is a merit whereunto a reward appertaineth by force of covenant or bond. But the reward of good works is of grace. In reward two things are to be conſidered: 1. Obligation, or binding. 2. Compenſation, or recompenſing. Here is no obligation, but compenſation followeth works through grace. There is therefore a reward of workes, becauſe compenſation followeth them; and God for this cauſe eſpecially promiſeth to reward our workes: 1. To teſtifie unto us, that good workes pleaſe him. Three cauſes why God promiſeth to reward our workes.2. To teach us that eternall life is propoſed onelyonly to them that ſtrive and labour painefully. 3. Becauſe hee will as ſurely give us a reward, as if wee had deſerved it. Hither may be referred all ſuch like arguments of the Papiſts, whereby they labour to eſtabliſh the merit of workes.
Object. 2. Wee are justified by faith. Faith is a worke: Therefore wee are justified by workes. Anſ. 1. The conſequence of this reaſon is denied, becauſe more is in the concluſion than in the premiſſes: of which premiſſes this onelyonly followeth; Therefore wee are juſtified by that worke: which wee grant, to wit, as by an inſtrument or meane, not as any impellent cauſe, as themſelves underſtand it: for wee are juſtified by faith, as by a meane of attaining our juſtification: and wee are not juſtified for faith, that is for the merit of faith. 2. The kind of affirmation is diverſe: For in the Major, faith is underſtood with relation to Christs merit, in the Minor it is taken abſolutely and properly.
Object. 3. Our juſtice is that whereby wee are formally or eſſentially juſt: Therefore wee are by faith formally and eſſentially juſt. Anſw. The conſequence of this reaſon is to be denied, becauſe the kinde of affirmation is diverſe. For the Major is meant properly, but the Minor correlatively, and figuratively, *Per Metalepſin.elſe it were falſe: For properly, not faith, but the correlative object of faith, namely, Chriſts merit (which faith beholdeth, and applieth to it ſelfe) is our juſtice. 2. Either there are foure termes in this Syllogiſme, becauſe the Major treateth of Legall juſtice, the Minor of Evangelicall: or elſe the Major is falſe: For Evangelicall juſtice is not formally in us, as whiteneſs is in a wall; but is without us, even in Chriſt, and is made ours by imputation and application through faith.
Object. 4. That which is imputed unto us for righteouſneſſe, for it we are righteous. Faith is imputed to us for righteouſneſſe, as Paul ſaith: Therefore, For faith we are righteous, and not only By faith. Anſ. Againe, the kind of affirmation is, of proper in the Major propoſition, made figurative in the Minor. The Major is true of that which is properly and by it ſelfe imputed for righteouſneſſe: The Minor is true of that which is correlatively imputed for righteouſneſſe, becauſe, by faith is correlatively underſtood the object of faith, unto which faith hath relation; for Christs merit, which is apprehended by faith, is properly our juſtice, and the formall cauſe of our juſtice. The efficient of our juſtice is God, applying that merit of Chriſt unto us. The inſtrument all cauſe of our juſtice is faith: And therefore this propoſition, we are juſtified by faith, being Legally underſtood with the Papiſts, is not true, but blaſphemous: but being taken correlatively, that is, Evangelically, with relation to Chriſts merit, it is true: For the correlative of faith is the merit of Chriſt, which faith alſo as a joynt Relative or correlative reſpecteth, and as an inſtrument apprehendeth.
Object. 5. Evill workes condemne: Therefore good workes juſtifie. Anſ. 1. Theſe contraries are not matches: For our evill workes are perfectly evill; our good workes are imperfectly good. 2. Although our good workes were perfectly good, yet ſhould they not deſerve eternall life, becauſe they are debts. Unto evill workes a reward is due by order of juſtice: unto good works not ſo, becauſe wee are obliged and bound to do them: For the creature is obliged to his Creator, neither may hee of the contrary binde God unto him by any workes or meanes to benefit him. And evill workes in their very intent deſpight God; but good works yield him no profit or delight.
Object. 6. Hee that doth righteouſneſſe, is righteous: Therefore not hee that beleeveth. Anſw. 1. Hee is righteous before men: that is, by doing righteouſneſſe,1 John 3.7. hee declareth himſelfe righteous to others: but before God wee are righteous, not by doing righteouſneſſe, but by beleeving: as it is written;Rom. 3.20. By the workes of the Law ſhall no fleſh be justified in his ſight. 2. John ſheweth there, not how wee are righteous, but what the righteous are: as if he ſhould ſay, that he that is regenerated, is alſo juſtified; becauſe, by doing righteouſneſſe, he teſtifieth to the world that he is juſtified; So then in this reaſon, the fallacy is a taking that which is no cauſe of juſtification, inſtead of the true cauſe thereof.
Object. 7. Christ ſaith, Many ſins are forgiven her, becauſe ſhee loved much: Luke 7.47.Therefore good workes are the cauſe of juſtification. Anſ. 1. Chriſt here reaſoneth from the latter to the former; from the effect which cometh after, to the cauſe which goeth before. In that the woman loved Chriſt much, Chriſt thence gathereth that many ſins were forgiven her: and becauſe there was a great feeling in that woman of the benefit, it muſt needs therefore be that the benefit is great, and many ſins are forgiven her. That this is the meaning of Chriſts words, appeareth by the parable which he there uſeth. 2. Not every thing that is the cauſe of Conſequence in reaſon, is alſo the cauſe of the Conſequent, or thing it ſelfe which followeth in that conſequence of reaſon. Wherefore it is a fallacy of the Conſequent, if it be concluded, Therefore for her love many ſins are forgiven her: For the particle (becauſe) which Chriſt uſeth, doth no… alwaies ſignifie the cauſe of the thing following. It followeth not, The Sun is riſen becauſe it is day: Therefore the day is the cauſe of the riſing of the Sun. The contrary rather is true.