The Sum of Christian Religion, Catechism · Part 3 · Question 91
Queſt 91. What are good workes?
Anſw. Thoſe onelyonly which are done by a true faithaRom. 14▪23., according to Gods lawbLevit. 18.4. 1 Sam. 5.22. Epheſ. 2.10., and are referred only to his gloryc1 Cor. 10.31: and not thoſe which are imagined by us, as ſeeming to us to be right and good, or which are delivered and commanded by mendEzek. 20.18, 19. Eſay 29.13. M…tthew 15.7, 8.
The Explication.
UNder this Queſtion is contained the Doctrine of good works; the chief queſtions whereof are:
1. What good workes are.
2. How they may be done.
3. Whether the workes of Saints be pure and perfectly good.
4. How our workes, though not perfectly good, pleaſe God.
5. Why wee are to doe good workes.
6. Whether good works merit any thing in the ſight of God.
1. What good works are.
GOod workes are ſuch as are done according to the preſcript rule of Gods law, with a true faith to the glory of God only. Three things are here to be conſidered: 1. The conditions and circumſtances required for the making a good work. 2. The difference between the works of the regenerate and the unregenerate. 3. In what ſort the morall works of the wicked are ſins.
1. That a work which we doe,Three things required to a good work: may be good and acceptable to God, theſe conditions are required neceſſarily unto it: Gods commandement. Mat. 15.9. How morall and naturall good differ.That it be commanded of God. In vaine they worſhip me, teaching for doctrine mens precepts. No creature hath the right, or wiſdome and underſtanding to inſtitute and ordaine the worſhip of God. But good workes (we ſpeak of morall good) and the worſhip of God are all one. Now morall good is far different from naturall good, inaſmuch as all actions, as they are actions, even thoſe of the wicked, are good naturally, that is they are ſome-thing framed by God in nature: but all actions are not good morally, that is agreeing with the juſtice of God. And thus is excluded by this condition all will-worſhip, and that coyned device of good intentions, when as namely men doe evill things, that good things may come thereof. Likewiſe, when they deviſe and imagine workes, which they thruſt upon God inſtead of worſhip. Neither doth it ſuffice, if a work be not evill, or not forbidden, 1 Sam. 15.22. Fizek. 20.19. Mat. 15.9. Eſay 29.12.but it muſt alſo be commanded, if it ſhall ſerve for Gods worſhip: according to the Scripture, Obedience is better than ſacrifice. Ye ſhall walk in my statutes.
Object. But you will ſay, Things of indifferency (that is, things in themſelves neither good nor evill, and ſuch as may be done or left undone by men at their pleaſure) are not commanded of God, and yet many of them pleaſe God. Anſw. They pleaſe him, not of their owne nature, but by accident, inaſmuch as they are contained under the generall of love; that is, they are done in reſpect and regard of charity, and to avoid offence, and to further the ſalvation of the weaker brethren. For in this regard they are in generall, though not in ſpeciall. commanded by God. True faith.That the worke have his originall from a true faith, which faith muſt be grounded and depending on the merit and interceſſion of the Mediatour, and by which thou mayeſt know both thy perſon, and thy work to be accepted of God for the Mediatours ſake. For, to do any thing with a true faith, is; 1. That the perſon who is the Agent, beleeve that he is acceptable to God for Chriſts ſatisfaction.What it is to doe any thing with true faith. 2. That the obedience it ſelf pleaſeth God, both becauſe it is commanded by him, and alſo becauſe the imperfection thereof is accepted of God through Chriſts ſatisfaction, for which the perſon is accepted. Without faith it is impoſſible for any man to pleaſe God. Neither is ſuch a faith here ſufficient, which aſſureth thee that God willeth this, or that this work is commanded of God: For then the wicked alſo ſhould do that which God willeth, with a true faith. A true and juſtifying faith therefore ſtretcheth further, as both comprehending hiſtoricall faith, and alſo (which is the chiefeſt thing) applying the promiſe of the Goſpel unto us.Rom. 14.23. Heb. 11.6. Of this true faith are theſe things ſpoken: Whatſoever is not of faith is ſin. Without faith it is impoſſible to pleaſe God. And the reaſons of both theſe ſayings, are not obſcure: becauſe without faith there is no love of God; and ſo conſequently no love of our neighbour. And whatſoever worke ariſeth not from the love of God, is hypocriſie; yea, a reproach and contempt of God. For he which dareth to doe any thing, whether it be acceptable to God or no, deſpiſeth God and diſhonoureth him. Neither can there be a good conſcience without faith: and that which is not done with a good conſcience, cannot pleaſe God. A referring of them principally to Gods glory.It is required, that this worke be referred principally to the glory of God onelyonly, and to his honour. Now, honour comprehendeth love, reverence, obedience, and thankfulneſſe. Therefore to doe any thing to Gods glory, is ſo to doe it, that we may teſtifie thereby our love, reverence, and obedience towards God, and that by way of thankfulneſſe for benefits received. Hereunto muſt our works principally be referred, if we will that they be good and acceptable to God, namely, to Gods glory, not to our glory and profit. Otherwiſe they ſhall proceed from the love of our ſelves, not from the love of God. When as thou doeſt any thing, thou muſt not heed or eare what men ſpeak, whether they praiſe thee or no; ſo that thou know that it pleaſeth God: according to the ſaying of the Apoſtle;1 Cor. 10.31. Doe all things to Gods glory. But yet true glory wee may lawfully deſire and ſeek for: according to that, Let your light ſo ſhine before men, that they may ſee your good works. Briefly,Mat. 15.16. in good works faith is required; becauſe, except wee be certainly perſwaded that they are acceptable unto God, they are done with a contempt of God. The commandement is required, becauſe faith hath an eye unto the Word: Wherefore, ſeeing there is no faith beſides the Word, there can be no good works alſo beſides the Word. Laſtly,Three ſorts of works failing in the former conditions. it is required that they be done to the glory of God, becauſe if they be attempted with a deſire of our own glory or profit, they cannot pleaſe God. By theſe former conditions all theſe works are excluded: 1. Which are ſins in themſelves, and repugnant unto Gods law, and his will revealed in the Word. 2. Which indeed are not repugnant unto the law, neither in themſelves good or evill; but which may yet by an accident be made good or evill. Workes not repugnant unto the law are made evill or ſins by accident, when as they, being not commanded of God, but impoſed by men, are done, with an opinion of worſhiping God therein, or with the offence of our neighbour. Theſe kinde of works faile in theſe two former conditions of good workes. 3. Which are good in themſelves, and commanded by God, but yet are made ſins by accident, in that they are unlawfully done, as not ariſing from thoſe lawfull cauſes, by which the doers of them ſhould be moved to them, and which in doing, they ſhould reſpect; that is, they are not done by faith, neither to this end chiefly, that God might therein be honoured. Theſe kind of works faile in the two latter conditions of good works.
2. The works of the regenerate and unregenerate differ, in that the good works of the regenerate are done after all the conditions before ſpecified: but the good works of the unregenerate, though they be commanded by God, yet, 1. They proceed not of faith. 2. Are not joyned with an inward obedience, and therefore are done diſſemblingly, and are meere hypocriſie. 3. As they proceed not of the right cauſe, that is, of faith; ſo are they not referred to the chief end, which is Gods glory. Therefore they deſerve not the name of good works.
3. This difference which appeareth in the works of the godly and the wicked, confirmeth alſo that the morall works of the wicked are ſins, though yet not ſuch ſins, as thoſe are, which in their own nature are repugnant unto Gods law. For theſe are ſins by themſelves, and in their own kind: but thoſe other are ſins only by an accident, namely, by reaſon of defect, becauſe they neither come of faith, neither are done for Gods glory. Wherefore this conſequence is not of force: All the works of the wicked and Paynims are ſins. Therefore they are all to be eſchewed. For the defects only are to be eſchewed, not the works.
A Table of the kinds of good works.
Of good works ſome are
1. Truly good, which, according unto the definition of good works, are done,
1. By Gods commandement.
2. Of faith. and theſe are
3. To Gods glory. and theſe are
and theſe are
1. Perfect: as are the workes of Angels, and mans workes were before the fall, & ſhall be in the life to come.
2. Unperfect: as are the workes of the regenerate in this life.
2. Apparently good, ſuch as are indeed commanded by
1. God; and are in their kind good, but evill by accident, becauſe they are not performed on that manner, and to that end which they ſhould.
2. Men for religions ſake; as traditions, advertiſements, and precepts of Phariſees and Papiſts; Mat. 15. In vaine they worſhip mee, &c.
2. How good works may be done.
Againſt the Pelagians and Papiſts.THis queſtion muſt be unfolded and plainly expreſſed, becauſe of the Pelagians, who attributed good works even to the unregenerate: and becauſe of the ſemi-Pelagian Papiſts, who have coyned preparative workes of free will. Good workes may be done, through the grace or aſſiſtance of the holy Ghoſt only, and that by the regenerate onelyonly, whoſe heart is truly regenerated of the holy Ghoſt by the faith of the Goſpel; and that not onelyonly in their firſt converſion and regeneration, but alſo by the perpetuall and continuall government of the holy Ghoſt, who both worketh in them an acknowledgement of ſin, faith, a deſire of new obedience; and alſo doth daily more and more increaſe and confirm the ſame gifts in them. Unto this doctrine S. Jerome alſo conſenteth: Let him be accurſed (ſaith he) Who affirmeth the law to be poſſible without the grace of the holy Ghoſt. Wherefore out of this doctrine we learn, that men not as yet regenerated, are able to doe no good, and that even the holieſt men ſin alſo, except the benefits and bleſſings of regeneration be continued. This we may ſee in Peter, and David. Without regeneration no one part of a good work can be ſo much as begun, becauſe we are by nature evill, and dead in our ſins:Mat. 7.11. Epheſ. 2 1. Eſay 6.6. All our righteouſneſſe is as the cloth of a menſtruous woman. In which ſaying alſo the Prophet comprehendeth himſelf, and even the holieſt among men. If in the Saints themſelves nought elſe but ſin is found before God, what then in the unregenerate? What theſe are able to performe, we ſee in the Epiſtle to the Romanes, in the two firſt chapters.
Now, as by our ſelves we are not able to begin good works; ſo neither are wee our ſelves able to accompliſh any good works:Matth. 7.18. Jerem. 13.23. John 15.5. Phil. 2.13. An evill tree cannot bring forth good fruit. Can the Blacke moore change his skin? or the Leopard his ſpots? then may yee alſo be good, that are accuſtomed to doe evill. Without me can yee doe nothing. It is God which worketh in you both the will and the deed, even of his good pleaſure. Without imputed righteouſneſſe, we are all in the ſight of God, abomination, filth, and dung. But the righteouſneſſe of Chriſt is not imputed unto us before our converſion: Therefore it is impoſſible, before our converſion, that either our ſelves or our workes ſhould pleaſe God. Faith is the cauſe of good works. Faith cometh from God: Therefore the effect alſo ſhall come from God, neither ſhall it go before the cauſe: and therefore good works cannot be before our converſion.
An anſwer to the Papiſts queſtion touching preparative workes.Here notwithſtanding ſome demand of us, whether there be no preparative works? Anſ. If they meane by preparative works, ſuch workes as are unto us an occaſion of repentance, or which God uſeth to work in us repentance; ſuch as are externall civill demeanour and a life led according unto the law; hearing, reading, and meditation of the Word; yea, oftentimes the croſſe, and afflictions: we may grant that there are ſome preparative works of this kind. But if by preparative works they underſtand workes before converſion, due according to the law, whereby, as by mans good endeavour, God is allured and encited to impart on the workers true converſion, and other his benefits and graces; we utterly deny that there are any ſuch: becauſe, according to S. Pauls rule, Whatſoever is not of faith is ſin. The Papiſts terme theſe works merits of congruity: Rom. 14 23. The Papiſts merit of congruity.that is, ſuch as in themſelves indeed are imperfect, and deſerve nothing; yet ſuch they are, that for them it may ſeem meet to the mercy of God to beſtow on men, converſion and life eternall. But true it is that Paul ſaith, God hath mercy on whom he will, not on them who deſerve mercy: For no man deſerveth ought of God but plagues and puniſhments When yee have done all thoſe things which are commanded you, Rom. 9.18. Luke 17.10.ſay, Wee are unprofitabe ſervants, we have done that which was our duty to doe.
3. Whether the works of Saints be perfectly good.
THe works of the Saints are not perfectly good or pure in this life: 1. Becauſe the Saints, which doe good workes, doe many things which are ſins in themſelves. for which they are guilty before God, and deſerve to be caſt out into everlaſting pains. Curſed be he that abideth not in all. Yea, the holieſt men do many evill works, commit many ſins and acts which are evill in themſelves. Such was the ſin of Peter, thrice denying Chriſt: and of David, murthering Ʋriah, committing adultery, willing to cover it, and numbring the people. 2. Becauſe they omit many good things which they ſhould doe according to the law. 3. Becauſe there is not that degree of goodneſſe in thoſe works that proceed from the Saints, which ought to be, and the exactneſs of the law requireth; for their good works are not ſo pure and good as God requireth: Yea, when the Saints perform moſt holy works, yet are they not perfect, but have alwaies in this life defects, and are ſtained with ſins. For faith, and the love of God and our neighbour, whence good works flow, are imperfect in us in this life. The effect then ſhall not be perfect, becauſe the cauſe is not perfect: For we doe not perfectly know and love God and our neighbour: and therefore neither doe we ſo cheerfully and perfectly as we ought, perform theſe works unto God and our neighbour. I ſee another law in my members rebelling againſt the law of my minde. And this is the cauſe why the works of the godly cannot ſtand in the judgement of God. Seeing then all our works are imperfect, let us acknowledge and bewail our defects and infirmities, and ſo much the more haſten unto perfection.
Hence it is apparent, that that device of the Monkes, touching works of ſupererogation, A refutation of works of ſupererogation. Luke 10.35.is a wicked doctrine, which they feign to be works undue to God and the law, when men perform more then they ought. O blaſphemous opinion againſt that of Chriſt, When yee have done all, &c. Object. 1. If thou *Supererogaveris.ſpendest any more, &c. Therefore there are works of ſupererogation. Anſ. In Parables and ſimilitudes opinions may not be grounded on every circumſtance and particle, ſeeing that which is like, is not altogether the ſame. The Samaritane ſaith: If thou ſpendest any more: not on God,1 Cor. 7.25. but on the ſicke man. Object. 2. I give mine advice (ſaith S. Paul) ſpeaking of Virgins, concerning whom he had no commandement from the Lord: Wherefore, advice may be given of doing more works than are commanded. Anſ. I give my advice, to wit, that I think it profitable and commodious for this life,Mat. 19.22. but not meritorious of life eternall. Object. If thou wilt be perfect, goe and ſell all that thou haſt: Therefore there be ſome exhortations, which being put in practiſe, give perfection. Anſ. This is but a ſpeciall commandement, whereby the proud young man is called unto humility, and to the love of his neighbour, and to the office of an Apoſtleſhip in Jurie; and Chriſt requireth not ſupererogation at his hands, but perfection: and that alſo he requireth, only to cauſe him to underſtand how far off he is from it.
4. How our works, though not perfectly good, pleaſe God.
IF our works were not acceptable unto God, they ſhould in vain be performed. We muſt therefore know how they pleaſe him. Whereas then they are in themſelves imperfect, and many waies defiled, they cannot of themſelves pleaſe God, by reaſon of the exactneſſe of juſtice which is in God. How beit they are acceptable unto him in Chriſt the Mediatour through faith, that is, for the merit and ſatisfaction of Chriſt, imputed unto us by faith, and for his interceſſion with the Father for us. For as wee our ſelves pleaſe God, not in our ſelves, but in his Son: ſo alſo our works, being imperfect and defiled in themſelves, yet are accepted of God for the righteouſneſſe of his Son; wherewith, whatſoever is imperfect and uncleane in them is covered, ſo that it cometh not into Gods ſight. The perſon who is the Agent of good works, muſt firſt be acceptable to God, and then the workes pleaſe him. Otherwiſe, the very beſt works of man, without faith, are not gratefull unto God, but are an abomination unto him, becauſe they are nothing but hypocriſie. And the works of the perſon which pleaſeth God, ſo pleaſe God, as the perſon himſelf doth. Now, the perſon pleaſeth God for the Mediatours ſake; that is, by the imputation of the righteouſneſs, and ſanctification or ſatisfaction of Chriſt, being clad therewith as with a garment before God: and therefore the works alſo of the perſon are for the Mediatours ſake pleaſing and acceptable unto God. God doth not examine our imperfect juſtice and our works, as they are in themſelves, according to the ſtrict rigour of the law, according to which he ſhould rather condemne them; but regardeth and conſidereth them in his Son. Hence is it that God is ſaid to have had reſpect unto Abel, Gen. 4.4.and to his offering; to wit, in his Son, in whom Abel beleeved. Whence Chriſt alſo is called our High Prieſt, by whom our workes are offered unto God.Heb. 11.4. He is called alſo the Altar, whereon our prayers and works being put, are pleaſing to God; whereas otherwiſe, they ſhould ſtink in the fight of God. Wherefore it followeth, that we doe as it were ſupply and repaire our want and defect with the perfection of Chriſts ſatisfaction in Gods judgement. Therefore ſaith Paul:Phil. 3.9. That I might be found in him, that is, not having mine owne righteouſneſſe, which is in the Law, but that which is of the faith of Christ, &c.
5. Why we are to doe good workes: and whether they be neceſſary.
BEfore, in the 86. Queſtion, certain impulſive cauſes unto good works were ſpecified and expreſſed, which pertain unto this place: namely, Our regeneration, having a neceſſary coherence with our Juſtification: Our gratefulneſſe for our Redemption: Our glorifying and magnifying of God. The confirmation of our faith and election; and our good example unto others, whereby to winne them unto Chriſt. Theſe weighty cauſes may moſt amply be enlarged, if we reduce them to theſe three Claſſes or principall heads: to wit if we ſay that good works are to be done by us in reſpect, 1. Of God. 2. Of our ſelves. 3. Of our neighbour.
I. Inreſpect of God they are to be done:In reſpect of God: & that▪ Becauſe of the commandement. Mat. 5.16. 1. Becauſe of the commandement of God: Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in heaven. God requireth the beginning of obedience in this life, and the perfection thereof in the life to come. Wherefore we are neceſſarily to give our ſelves to good works,John 15.12. Rom. 6.13. 1 Theff. 4.3. that we may perform due obedience unto God, who requireth it of us. This is my commandement, that ye love one another. Being made free from ſin, yee are made the ſervants of righteouſneſſe. This is the will of God, even your ſanctification. For Gods glory.For the glory of God. For the ſetting forth of Gods glory is the chief end why God commandeth and will have good works to be done of us, that both by them we may worſhip and magnifie God, and others, ſeeing the ſame, may glorifie out heavenly Father, like as that ſaying of Chriſt before alledged out of S. Matth. doth teach us. To teſtifie our thankfulneſſe.Becauſe of that thankfulneſſe which the regenerate owe. It is right and juſt that by whom we are redeemed, and from whom we receive exceeding great benefits, and thoſe of all ſorts, we ſhould alſo love, magnifie, worſhip, reverence him, and declare our love and thankfulneſſe towards him by our good works and obedience. But God deſerveth all our duties by his benefits, and wee merit not his benefits by any or all our duties: therefore wee owe unto him thankfulneſſe in lieu of them, which is to be declared in our obedience and good works.Rom. 2.1. I beſeech you brethren by the mercy of God, that you give up your bodies a living ſacrifice, holy, acceptable unto God, which is your reaſonable ſerving of God. Ye are made an holy Prieſt-hood, to offer up ſpirituall ſacrifices, acceptable to God by Jeſus Chriſt.
II. We are to doe good works alſo in reſpect of our ſelves:In reſpect of our ſelves: and that, For confirmation to our ſelves of our faith. Mat. 7.18. James 1.20. Phil. 1.11.That by our good works we may make teſtimony of our faith, and may be aſſured thereof. Every good tree bringeth forth good fruit. That faith which is without works, is dead. Filled with the fruits of righteouſneſſe, which are by Jeſus Christ unto the glory and praiſe of God. Now by our works wee muſt needs know, that wee have faith, becauſe the effect is not without his cauſe; and wee muſt know the cauſe by his proper effect. When as therefore we finde not in our ſelves good works, or new obedience, wee are hypocrites, neither have we faith, but an evill conſcience. For true faith only (which never wanteth all her fruits) bringeth forth, as a fruitfull tree, good works, obedience, and amendment of life: and theſe fruits likewiſe diſcern and diſtinguiſh true faith from hiſtoricall, and temporary faith, and ſo alſo from hypocrifie. For our aſſurance of remiſsion of ſins.That we may be aſſured that we have obtained remiſſion of ſinnes through Chriſt; and are for Chriſts ſake juſtified before God: for juſtification and ſanctification are benefits linked together, which ſo cleave together, and that neceſsarily, as they never can be ſevered or pulled aſunder. For Chriſt obtained both for us at once; namely, both remiſſion of ſins, and the holy Ghoſt, who ſtirreth up in us by faith the ſtudy and deſire of good works and new obedience. For our aſſurance of our Election. 2. Pet. 1.10.That we may be aſſured of our Election and Salvation: Give diligence to make your calling and election ſure. Theſe proceed from the cauſe next going before. For God hath choſen from everlaſting of his free mercy thoſe only which are juſtified for the merit of his Son. Whom hee predestinated,Rom. 8.30. them alſo he called, and them alſo he juſtified. Therefore we are aſſured of our Election through Juſtification; and that we have received from Chriſt our Juſtification (which is never given unto the Elect without Sanctification) wee know by faith: And, that we have faith, we perceive by the works of faith, true obedience, and true converſion. For exerciſe of our faith.That by good workes our faith may be exerciſed, cheriſhed, ſtrengthened, and advanced. For they who give themſelves over to corrupt luſts againſt their conſcience, in them faith cannot be; and therefore neither a good conſcience, neither a confidence and truſt in God, as being appeaſed and favourable unto them. For wee have through faith only a feeling of Gods favour towards us, and a good conſcience. If yee live after the fleſh, ye ſhall die. I put thee in remembrance, Rom. 3.13. 2 Tim. 1.6.that thou ſtir up the gift of God which is in thee, by the putting on of my hands. To grace our calling. Epheſ. 4.1.That by good workes wee may ſhew forth and grace our life, profeſſion, and calling: I pray you, that ye walke worthy of the vocation wherewith yee are called. For avoiding of puniſhments. Mat. 7.19. Rom. 8.13. Pſal. 39.12.That we may eſcape temporall and eternall puniſhments: Every tree that bringeth not forth good fruit, is cut downe and caſt into the fire. If yee live according to the fleſh, ye ſhall die. Thou with rebukes doest chasten man for ſin. To obtaine rewards. 1 Tim. 4.8.That we may obtain at Gods hands corporall and ſpirituall rewards: which, according to the promiſe, accompany good works. Godlineſſe is profitable unto all things, &c. For except God would have the hope of rewards, and the feare of puniſhments, to be motive cauſes unto good works, hee would not uſe them in admonitions, promiſes, and comminations.
III. We muſt doe good works alſo in reſpect of our neighbour: To edifie him by our example. 2 Cor. 4.15. Phil. 1.24.That wee may be profitable to our neighbours by our good example, and ſo edifie them.In reſpect of our neighbour: and that, All things are for your ſakes, that moſt plenteous grace by the thankeſgiving of many may redound to the praiſe of God. That I abide in the fleſh, is more needfull for you. To avoide offence. Mat. 18.…. Rom. 2.24.That offences may be avoided: Woe be unto that man, by whom offences come. The Name of God is blaſphemed among the Gentiles through you. To winne the faithleſſe unto Chriſt. Luke 22.32.That we may winne unbeleevers, and by our words and deeds, and example convert them unto Chriſt: When thou art converted, ſtrengthen thy brethren.
Here the queſtion is moved, Whether good workes be neceſſary to ſalvation. Some have defended ſimply and peremptorily, that they are neceſſary thereunto; others on the contrary have maintained ſtifly, that good works are pernicious to ſalvation. Both formes of ſpeech are ambiguous and ſcandalous, eſpecially the latter; which ſeemeth to condemne, not onelyonly the confidence on good works, but alſo the ſtudy and deſire of performing them. Wherefore the latter is utterly to be rejected. The former muſt thus be declared or expounded: That Good workes are neceſſary to ſalvation, not as a cauſe of our ſalvation, nor as a merit deſerving ſuch a reward, but as part of ſalvation, it ſelfe, or an Antecedent of ſalvation which is to come after, or as a meanes without which we cannot attaine the end. And after the ſame ſort alſo may be ſaid, That good workes are alſo neceſſary unto justice and righteouſneſſe, or, unto juſtification, or, in them that are to be justified; namely, as a conſequent following Juſtification, wherewith Regeneration is unſeparably joyned. But yet I would not uſe theſe kindes of ſpeaking: 1. Becauſe they are ambiguous and doubtfull. 2. Becauſe they breed contentions, and adminiſter occaſion of cavalling unto the Adverſaries. 3. Becauſe the Scripture doth not uſe them; which muſt be followed of us in ſpeaking. more ſafely ſay, that good works are neceſſary in them that are juſtified, and them that are to be ſaved. To ſay, that they are neceſſary in them who are to be juſtified, is an ambiguous kind of ſpeech, ſeeing it may be ſo underſtood, that they are required before Juſtification, and ſo become a cauſe of Juſtification. But Auguſtine hath rightly refuted this opinion, ſaying: Good works goe not before them that are to be juſtified, but follow them that are juſtified. Hence ariſeth a direct anſwer to this objection. Obj. That is neceſſary to ſalvation, which whoſoever have not, they cannot be ſaved. But they which have no good workes cannot be ſaved, as it is ſaid in the 87. Question of this Catechiſme: Therefore good works are neceſſary to ſalvation. Anſ. We anſwer by diſtinguiſhing the Major propoſition. That, without which no man can be ſaved, is neceſſary to ſalvation: that is, either as a part of ſalvation, or, as ſome neceſſary precedent of ſalvation; and ſo we grant the concluſion: but not as a cauſe or merit of ſalvation. If the Major be thus underſtood, wee condeſcend unto it. For good works are very neceſſary to ſalvation, or rather in them that are to be ſaved (for it were better ſo to ſpeak and avoid ambiguity) as a part of their ſalvation, and as a precedent thereof, but not as a cauſe or merit.
6. Whether good works merit any thing before God.
THis ſixth Queſtion ariſeth out of the fifth, as the fourth did out of the third. For when men heare that we receive rewards of God by our workes, they preſently conclude, that we merit ſomewhat by them. Wherefore we are to know, that good works indeed are neceſſary, and therefore are to be done alſo for the rewards inſuing them;Out works merit not at Gods hands, but yet that they merit nothing, no not the least of Gods gifts, either corporall or ſpirituall. The reaſons hereof are moſt true and evident: Becauſe they are imperfect, and that, 1. In parts. 2. In degrees. Gal. 5.17.Our works are imperfect, as well in parts, as in degrees of accompliſhment. In parts; becauſe we omit many things which the Law preſcribeth: and do many evill things which it prohibiteth, and alwaies mingle evill with good, as both Scripture and experience teſtifieth. The fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh: and theſe are contrary one to the other, ſo that ye doe not the ſame things that ye would. Now, imperfect works not only merit nothing, but are alſo condemned in the judgement of God: Curſed is every one that continueth not in all things, &c. They are imperfect in degrees; Deut. 27.26.becauſe the beſt workes of the Saints are uncleane, and defiled in Gods ſight, ſeeing they are not done by ſuch as are perfectly regenerate, nor with ſo great love of God and our neighbour, as the Law requireth. The Prophet ſaith, even of good workes,Eſay 64.6. Wee have all been as an uncleane thing, and all our righteouſneſſe is as filthy clouts. Phil. 3.8.Paul Pronounceth as much of his: I think all things but loſſe, for the excellent knowledge ſake of Chriſt Jeſus my Lord, for whom I have counted all things loſſe, and doe judge them to be dung, that I might winne Chriſt. Thus doe the Saints judge and account of their owne righteouſneſſe and merit. Becauſe they are none of ours, but are wrought by God in us. Phil. 2.13. 1 Cor. 4.7.If wee doe any good works, they are not ours, but are belonging to God only, who worketh them in us by his Spirit; It is God which worketh in you both the will and the deed, even of his good pleaſure. What haſt thou which thou haſt not received? We are evill trees: if then we doe any good, that muſt needs come from God only. It is God which freely maketh us good trees, and which worketh good fruits in us: as it is ſaid; Wee are his workmanſhip, Epheſ. 2.10.created in Christ Jeſus unto good workes, which hee hath prepared, that wee ſhould walke in them. If then we performe any good, it is the gift of God, and not our merit.Mat. 20.16. Is it not lawfull for mee to doe as I will with mine owne? Hee muſt needs be very impudent, who having received of gift an hundred florens of a rich man, thinketh that he deſerveth a thouſand moe, by receiving of thoſe hundred; whereas rather he is by this gift received, bound to the rich man, and not the rich man to him. Becauſe God is not bound to reward any.No creature, which doth even the moſt perfect works, can thereby merit ought at Gods hand, or binde God unto him, to give any thing of debt, and according to order of juſtice. The reaſon hereof doth the Apoſtle yield: Who hath given him firſt? We deſerve no more our preſervation, than wee deſerved our creation. He did owe nothing unto us when he created us, ſo neither now doth hee owe us our preſervation, neither is he bound to give us any thing: but hee did and doth both, of his owne free will and meere loving kindneſſe. Hee receiveth no benefits at our hands. Wee can beſtow no benefits upon our Creatour. Now, where there is no benefit, there is no merit. For a merit preſuppoſeth a benefit received. Becauſe there is no proportion between our works and Gods rewards.There is no proportion between our works, which are utterly imperfect, and the excellency of thoſe great bleſſings and benefits, which the Father giveth us freely in his Sonne. Leſt we ſhould glory in our ſelves.Hee that rejoyceth let him rejoyce in the Lord. But if wee merit by our workes remiſſion of our ſins, man ſhould have in himſelf whereof to rejoyce, neither ſhould the glory be given to God. If Abraham were juſtified by his workes, 1 Cor. 1.13. Rom. 4 2.hee hath wherein to rejoyce, but not with God. Becauſe we are juſtified ere we doe them. Rom. 9.11, 2, 13.We are juſt, before we doe good works. For ere Eſau and Jacob were borne, and when they had neither done good nor evill, that the purpoſe of God might remain according to election (not by workes, but by him that calleth) it was ſaid unto her, The Elder ſhall ſerve the younger: As it is written, I have loved Jacob, and have hated Eſau. Wherefore we are not then juſtified before God, when we doe good works; but we then doe good works, when we are juſtified. Becauſe all our good works are due.Our good works are all due: for all creatures owe unto their Creator worſhip and thankſ-giving; ſo that although we ſhould never ſin, yet can we not ſufficiently declare and ſhew forth our thankfulneſſe, whereof we are indebted.Luke 17.10. When yee have done all thoſe things which are commanded you, ſay, We are unprofitable ſervants; we have done that which was our duty to doe.
The opinion of merit weakneth conſolation. Ga…. 3 40. Rom. ….16.8. The opinion of merit, and juſtification by works, impaireth Chriſtian conſolation diſquieteth the conſcience, and cauſeth men to doubt and deſpaire of their ſalvation. For when they heare the voice of the Law ſounding in their eares, Curſed is every one that continueth not in all things; and withall conſider their owne imperfection, they are forthwith convicted in conſcience, that they never performed all things therein exacted. Wherefore they are conſtrained to waver alwaies uncertain, and to dread the curſe. But faith giveth ſure conſolation and comfort; becauſe it relieth on the promiſe, which is certaine. The inheritance is by faith, that it might come by grace, and the promiſe might be ſure to all the ſeed. Becauſe then Chriſt had died in vaine. Gal. 2.21.If wee ſhould obtaine righteouſneſſe by our own works, the promiſes ſhould be made void: For in Abraham ſhall all the Nations be bleſſed. And Chriſt alſo ſhould have died in vain. Becauſe then we ſhould be otherwiſe juſtified th…n the Fathers of the old Church John 14.6. 1 Tim. 2.5. Epheſ 4.5. Heb. 13.8. Acts 4.12.There ſhould not be one and the ſame reaſon and cauſe of our ſalvation, if this doctrine of the merit of works ſhould be admitted: Abraham and the Thiefe on the Croſſe ſhould have been otherwiſe juſtified, then we are juſtified. But there is but one way leading to ſalvation: I am the way, the truth, and the life. There is one Mediatour between God and men. There is one Lord, one Faith, one Baptiſme. Jeſus Chriſt yeſterday and to day, the ſame is alſo for ever. There is given no other name under heaven, whereby we must be ſaved. Therefore we ſhall not be ſaved by good works, or for our good works. Becauſe then Chriſt were not a perfect Saviour.Chriſt ſhould not give us full and perfect ſalvation, and ſo neither ſhould he be a perfect Saviour, if ſome thing were as yet required of us, whereby we ſhould be made juſt. For look how much of our merit were added unto his, ſo much ſhould be detracted and ſubducted from his merit: But Chriſt is our perfect Saviour. For (as Paul witneſſeth) God with his glorious grace hath made us accepted in his beloved. Ephel. 1.6, 7. and 2.8. 1 John 1.7. Acts 2.12.By whom we have redemption through his bloud, even the forgiveneſſe of ſins, according to his rich grace. By grace ye are ſaved through faith, and that not of your ſelves: it is the gift of God. The bloud of Jeſus Chriſt purgeth us from all ſin. There is no ſalvation in any other. Object. God calleth thoſe bleſſings, which hee promiſeth to them that doe good works, rewards and meed. Now meed preſuppoſeth merit: Therefore good works doe merit before God. Anſ. Amongſt creatures ſometimes it doth, but never with God: becauſe no creature can merit at Gods hands, ſeeing God oweth nought unto any creature. But they are called the rewards or meed of our works in reſpect of God, foraſmuch as he recompenceth moſt fully thoſe things which we doe: neither yet is that recompence due. For there can come no commodity unto God by us; and therefore God is not bound, no not to make the leaſt recompence. For he ſtandeth no waies in need of our works; and unto whom they can adde or bring nothing at all, of him doubtleſſe we are not able to merit or deſerve any thing. But there cometh good rather unto our ſelves by good works: For the good works which we doe, are a conformity with God; and therefore are Gods gift, by which gift and benefit we are bound unto God, but not God unto us. Wherefore it is no leſſe abſurd to ſay, that we merit ſalvation at Gods hands by good works, than if one ſhould ſay; Thou haſt given mee an hundred florens, therefore thou oughteſt alſo to give mee a thouſand florens. Howbeit, God enjoyneth us good works, and promiſeth free recompence to them that doe them, as a father promiſeth rewards unto his ſons.