Do you see how faith was wrought with his works, and by works, faith was made perfect?
The Twenty-fourth Lord's Day James 2.22
Do you see how faith was wrought with his works, and by works, faith was made perfect?
In these words is contained the conclusion of that disputation which James had against those who lack faith, that is, who are destitute of good works. For the Apostle concludes that such Faith has no worth unto justification. And this conclusion is often repeated, as in verses
2.14, 17, 20, 22, and 24, under various forms of words, 247 but having one and the same sense. Now this conclusion which the Apostle proves, is not that good works are any part or cause of our justification before God, as Papists take it; nor (as many of our own think) that our works justify us before men, whatever truth that may contain in it. But this is the conclusion: that justifying faith is such that it works, and puts forth its operation,
248 by good works.
And it is proved 1. From a comparison of like things [162] 249 2. By another comparison of likes; namely, of such a fruitless faith in men and devils, verse 19. from verses 15 to 18.
250 3. From the example and pattern of that faith that was in Abraham, verse 21,
the conclusion for all of this is set down in this verse 22. In this verse two things are determined, 1. That true and justifying faith is fruitful of good works.
252 2. That good works are the end and perfection of faith. For faith is said to cooperate with good works, because together with the command of God, faith furnishes its strength and force of working, for producing good works.
253 And when works are called the perfection of faith, it is not to be so understood as if works were the internal and formal perfection of faith (as the form is the formal and essential perfection of everything). But rather, works contain and show the external perfection of faith, in as much as they
flow from it, and as every effect contains in itself some perfection of its course; namely, as it partakes of the force and virtue that comes from the internal perfection of the cause.
Doctrine 1. Our good works are in no way the cause of our justification, but they are the effects and fruits of a man who is justified.
It is gathered from the Text, in as much as works are the effects of faith. And faith and justification, according to the nature of relative things, are one or together in nature. A true believer and a justified man are the same thing. If therefore good works are the effects of a believer, then they are also the effects of one who is justified. And that works do not justify us, is apparent from four reasons.
Reason 1. Because believers are not now under the Covenant of works, and therefore cannot be justified by works. Rather all are condemned by them if we rely on them at that point,
255 because [163] none of them come up to what the Law requires, and so all are sinful and imperfect.
Reason 2. Because all our good works are debts, and therefore they can never properly merit or deserve pardon.
Reason 3. Because the good works we do did not come from our own strength, but from the grace of God.
Reason 4. Because our best good works are in themselves imperfect, and defiled with many uncleannesses.
Objection 1. Our good works are perfect, because they come from the Holy Spirit whose works are all perfect.
Answer 1. If in respect to us they are imperfect, they cannot as ours have any force toward our justification, though in some other respect they may be perfect.
Answer 2. That perfection which they have in reference to the Holy Spirit, does not properly redound to our meriting or deserving justification by them, because the Holy Spirit is in no way united to us into one person — which is the only reason why the works of
Christ had a divine merit and worth in them. Being Christ's, they were divine works because, as man, he was personally united to the Godhead and the person of the Son, so that they made but one person. The Holy Spirit then, though he is the principal cause of our good works, yet this is in its own way an external efficient, having no personal union with the person that is working.
Objection 2. Our reward is given according to our works.
Answer. That reward is not of our merit, but of God's free grace and favour. For there is a reward of servants, and a reward of sons.
260 The reward of servants does not look to the person, but to the merit or desert of the work; but the reward of sons looks
[164] at the person chiefly, and so it is given of grace and good will to the person of the worker, more than to the merit of the work. For the Father in his Son crowns with reward that which in itself deserves no such thing for the most part. Otherwise he would be unjust not to reward his servants likewise.
Use. Of Admonition: that we never glory in ourselves or our own works before God, but always acknowledge when we have done all that we can, that we are but unprofitable servants, as our Lord himself teaches us to do; 261 and that we depend wholly on the grace of God, putting no trust in our own works.
Doctrine 2. Good works, by a necessary coherence, follow true faith.
It is gathered from this, that faith is to work together in and with good works, and by good works to be brought to its end. Now good works are necessary to a believer:
1. By necessity of precept, because God from that right and power he had to do so, was pleased to command us to use them.
2. By necessity of means, without which we cannot attain the end.
And that is so, 1. In respect to God or his glory as the end, because without works we cannot attain to the enjoyment of God, nor glorify him as we should and must for that attainment. 2. In respect to the Church and others outside the church, whose edification without good works we cannot attain; and good men are edified more and
more by good works, as examples; and to others, a light of hope is held out whereby they may discern their right way. Let your light so shine before men, etc.
262 3. In respect to our own salvation, because good works are necessary to salvation; though not necessary as [165] meritorious causes of it, yet as dispositions, qualifications, and ways that must be had and insisted on, because our election and calling is to good works; 263 and by good works our salvation and these other things are made surer to our consciences. For in them consists that way of a new obedience, and Gospel thankfulness, which alone leads to life. Also, as holiness is not only internal but also external, it is such an inseparable disposition or qualification for those who are to be saved, that without holiness, none shall ever see God
264 to his comfort, or happiness.
3. They are necessary by necessity of the end; because election, redemption, and vocation, tend and look toward this end: that we may live to God, and to Christ, in all holiness and righteousness.
And a necessity of thankfulness as well as of covenant lies upon us, that with all our vigour and with all our strength, we endeavour to attain to this end.
4. Good works are necessary by a certain sort of natural necessity.
For just as good fruits come from a good tree, and sweet waters come from a sweet fountain, by a similar manner and necessity, good works come from true faith. Or as our vital operations and motions always accompany natural life, so also spiritual life, which is from faith (by which the just man lives), always presents itself in good works as the proper operations and acts of a spiritual life. It may sometimes happen that, as in someone in a swoon, scarcely any matter or operation appears, though life itself remains; so also by some extraordinary mentation, 266 the seed of faith may remain in the heart of this or that man for some time, while the fruits of it can hardly be discovered.
But this is 1. As much against the nature of faith, and of a faithful [166]
man, as sickness is against health and life. 2. It is an extraordinary case by which we must not judge the ordinary operations and fruits of faith, nor of its nature, or the necessity of good works. 3. In such a case, both the degree of faith itself is diminished, and the comfort of it ceases for that time. 4. Although in such a case, such fruits of faith do not appear as are required for our comfort, yet it is hardly ever so overwhelmed, without having some operation at least in that fight which then the Spirit has against the flesh.
Use 1. Of Reproof: against such men's most vain presumption, who brag of a sort of faith of their own, that is separated from all care about good works.
Use 2. Of Exhortation: that with such considerations, we stir up our minds to greater zeal and cheerfulness in every good work.