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Whose workmanship they are, created 
in Christ Jesus thereunto, that having their fruit unto holiness, 
they may have the end, eternal life. Their ability to do good 
works is not at all of themselves, but wholly from the Spirit of 
Christ. And that they may be enabled thereunto, besides the 
graces they have already received, there is necessary an actual 
influence of the same Holy Spirit to work in them to will and to 
do of His good pleasure. Yet are they not hereupon to 
grow negligent as if they were not bound to perform any duty 
unless upon a special motion of the spirit, but they ought 
to be diligent in stirring up the grace of God that is in them. 
They who in their obedience attain to the greatest height which 
is possible in this life are so far from being able to supererogate 
and to do more than God requires as that they fall short of much 
which in duty they are bound to do. We cannot, by our best 
works, merit pardon of sin or eternal life at the hand of God, 
by reason of the great disproportion that is between them and the 
glory to come, and the infinite distance that is between us and 
God, whom by them we can neither profit nor satisfy for the debt 
of our former sins. But when we have done all we 
can, we have done but our duty and our unprofitable servants. 
And because as they are good, they proceed from his spirit, 
and as they are wrought by us, they are defiled and mixed with 
so much weakness and imperfection that they cannot endure the severity 
of God's judgment. Yet notwithstanding the persons 
of believers being accepted through Christ, their good works also 
are accepted in him. Not as though they were in this 
life wholly unblameable and unreprovable in God's sight, but that he, 
looking upon them in his son, is pleased to accept and reward 
that which is sincere, although accomplished with many weaknesses 
and imperfections. works done by unregenerate men, 
although for the matter of them they may be things which God 
commands, and of good use both to themselves and others, yet 
because they proceed not from a heart purified by flesh, nor 
are done in a right manner according to the word, nor to a right end, 
the glory of God, they are therefore sinful and cannot please God, 
nor make a man meet to receive grace from God, and yet their 
neglect of them is more sinful and displeasing to God. Amen. So that's a long paragraph, or 
it's a long chapter rather, seven paragraphs. And we noted last 
time if you were here regarding the chapter on repentance unto 
faith and salvation, unto life and salvation, that that chapter 
is probably the most modified in comparison to the Westminster 
Confession of Faith and the Savoy Declaration. By clear contrast, 
this one is almost the most identical. to the Westminster Confession 
of Faith and the Savi. There are maybe three words that 
are changed. of any consequence or substance, 
so it's very close to the Westminster Confession of Faith and Savoy, 
and Savoy and most chapters and paragraphs are throughout the 
Confession of Faith at large. An important doctrine with respect 
to Christianity, with respect to the history of Christianity, 
if we look back upon the history of our high and holy religion, 
there are always errors that come at the point of justification 
and good works. I mean, we can go back to the 
very apostolic church itself. When we see Paul coming up against 
the Judaizers, when we see the Christian church coming up against 
the Judaizers, yes, Christ is good. Believe in Christ. But, 
you must obey these other obligations, the Mosaic Law, circumcision, 
and other things like that. So, from the out—and I mean, 
we could go back to Adam, of course, with regards to the relationship 
of good works to salvation, justification, and that sort of a thing. But 
then if we Look at church history. We've got the battle against 
the Pelagians in the early church. We've got the battle against 
the Papists almost throughout the history of the church. We've 
got the battle against even Arminians with a particular doctrine of 
good works that is erroneous. And in our own day, and going 
back a number of decades, In the sort of popular culture presentation 
of Christianity, in the sort of general presentation of Christianity, 
it's always this unchristian idea that we can somehow enter 
into heaven by our good works outweighing our bad. If you see 
the horrible presentations of Christianity in the media or 
in movies and television programs and that sort of a thing, it's 
just a horrible presentation of what Christianity believes, 
actually believes, and far from what we do believe. So, in coming 
to this doctrine of good works, there's a lot in the background, 
biblically and a lot in the background with respect to the history of 
the church at large. Now, in introducing this, I want 
to introduce a contrast. So, our confession is obviously 
a Protestant and Reformed confession, and Heavy in the milieu, the 
theological context of the day, was the impositions of the Roman 
Catholic Church, the strength of the Roman Catholic Church 
in Europe. The Reformation had done good things. The post-Reformation 
era here is doing good things, but they're coming up against 
the opposition of the Roman Catholic Church. In response to the Protestant 
reformers, the Roman Catholic Church declares this, at their 
Council of Trent in the middle of the 16th century. Related 
to justification and good works. If anyone saith that the justice 
received is not preserved and also increased before God through 
good works. They're talking here about justification. So God's justifying of sinners. What does it look like? And this 
is the perverse Roman Catholic view. If anyone saith that the 
justice received is not preserved and also increased before God, 
increased before God. through good works, but that 
the said works are merely the fruits and signs of justification 
obtained, but not a cause of the increase thereof, let him 
be anathema." So the Catholic Church is saying that justification 
is increased by an individual's good works, which is obviously 
abominable before the sight of God, before his perfections and 
the blessedness of the gospel of Jesus Christ, our salvation 
by grace through faith in him. So they're saying that justification 
is increased before God by the believer's good works. And it 
comes in opposition to, and it's answered by Martin Luther, in 
a wonderful statement that he makes here in Galatians. It's 
answered by the Bible, but the Protestant reformers are answering 
the perversions of the Catholic Church on the point of good works. 
And this is Martin Luther, just to introduce us as we look at 
the content of the paragraphs. We will always affirm with Paul 
that either Christ died in vain or else the law cannot justify 
us. But Christ did not suffer and 
die in vain, hence the law does not justify. If my salvation 
was so difficult to accomplish that it necessitated the death 
of Christ, then all my works, all the righteousness of the 
law, are good for nothing. How can I buy for a penny what 
costs a million dollars? The law is a penny's worth when 
you compare it with Christ. Should I be so stupid as to reject 
the righteousness of Christ, which cost me nothing, and slave 
like a fool to achieve the righteousness of the law, which God disdains? 
Let us be warned. Everyone who seeks righteousness 
without Christ, either by works, merits, satisfactions, actions, 
or by the law, rejects the grace of God and despises the death 
of Christ. It's a very serious point of 
doctrine when we come to the doctrine of justification and 
good works. And we want to say, it's a very blessed and glorious 
observation of the doctrine where we have justification on the 
one side, which is solely and alone by the perfection of the 
work of Christ, imputed to us, received by faith alone. Our 
acceptance with God is based solely and alone upon the work 
of Christ. And then from that blessed fount, from that position, 
from the blessed position of being saved by amazing grace, 
we've been freed unto the law's observance, its cheerful compliance, 
to bring honor to God and to bring honor to Christ. So let's 
have a look then at the content of chapter 16. So, chapter 16, we're going to 
try and look, and I'm going to try and manage my time as best 
I can so we can get through all of it. So, that's my commitment 
to you is that I'm going to try really hard. The six things, 
first off, we're going to look at the definition of good works. 
Secondly, the necessary foundation for good works. Thirdly, the 
imperfection of the best of works. I'll repeat these. Fourthly, 
the non-meritorious nature of good works. Fifthly, the acceptability 
of good works through the mediator Jesus Christ. And then lastly, 
the purpose of good works. And we're going to move around 
a little bit the chapter, not going entirely in chronological 
order. So first, the definition of good 
works. This includes both what theologians 
might call substance and form, or matter and manner, the matter 
of good works and the manner by which they are to be carried 
out. Notice, first off, under the definition of good works, 
the substance of good works. Positively, notice that we have 
in paragraph one the substance of good works. Good works are 
only such as God hath commanded in his holy word. So we have 
a perfect definition here of what good works are. And we're 
going to see negatively what good works aren't, because the 
divines here give us that. But positively speaking, a definition 
of good works are that good works are only such as God hath commanded 
in his holy word. The shorter catechism gives us 
three good subsequent questions. There's more wrapped around this 
and connected to it, but in questions 39, 40, and 41, we read the following. What is the duty which God requireth 
of man? The duty which God requireth 
of man is obedience to his revealed will. Question 40, what did God 
at first reveal to man for the rule of his obedience? The rule 
which God at first revealed to man for his obedience was the 
moral law. And then question 41, where is 
the moral law summarily comprehended? The moral law is summarily comprehended 
in the Ten Commandments. So it's a nice, very clear definition 
of what good works are. If we were to think about If 
we were to think about the definition of what sin is, sin is a lack 
of conformity unto the law of God and a transgression of it. 
Good works, on the contrary, are conformity unto the law of 
God and an upholding of the law of God. Good works are only such 
as God hath commanded in his holy word. they are done, in 
paragraph two we see here, these good works done in obedience 
to God's commandments. So there is an intimate and undivorceable, 
if that's a word, relationship between the law of God and good 
works. When we see what, if we want 
to look at what good works are, well we look to Christ and his 
perfect act of obedience unto the whole law rendered in our 
stead. And we see that that act of obedience 
has direct relation to the law of God. It has a covenantal relationship. He is the covenant keeper for 
covenant breakers. But it also, of course, then 
has that connection to the law with respect to covenant. So 
he is the law keeper for law breakers. And so good works are 
defined in relation to God, his nature, and to his moral law. which is a reflection of that 
very nature. So good works are only such as 
God hath commanded in his holy word. Now, just very briefly, 
if you back up with me to chapter one, we can see in chapter one, 
in connection to this definition of good works, speaking about 
the foundation being the word of God, or the fact that good 
works are only such as are defined and commanded by God therein, 
notice in, Chapter 1, paragraph 1, right at the beginning. The 
Holy Scripture is the only sufficient, certain, and infallible rule 
of all saving knowledge, faith, and obedience. So if we need 
to know what good works are, we don't go to our own hearts. 
We don't go to the hearts of men. We don't look at secular, 
humanistic naturalists for what good works are. We go to God. 
We go to the word of God. If you turn, actually, if you're 
still in chapter 1, turn to chapter 2. There is a direct relationship 
between good works, obviously, then to God, who is the one who 
commands us in his holy word. And notice at the end of, let's 
see here, paragraph, we're in chapter two. Chapter two, right 
at the end of paragraph two, He is most holy in all His counsels, 
in all His works, and in all His commands. To Him is due from 
angels and men whatever worship, service, or obedience as creatures 
they owe unto the Creator, and whatever He is further pleased 
to require of them. So the doctrine of God is, of 
course, intimately connected to the doctrine of good works 
because it's God who defines them, it's God who reveals the 
standard for them, and it's God who commands obedience to his 
law as a definition, not for salvation or not as the grounds 
of our salvation, of course, but having been saved as that 
norm of conduct in the Christian life. This language here, service 
or obedience as creatures they owe unto the creator and then 
whatever he is further pleased to require of them, it's setting 
before us what the divines will repeat throughout the confession, 
moral law and positive law. Moral law, that which God commands, 
which is by virtue a reflection of his very nature, and then 
positive law that are usually tied to covenantal epochs, such 
as the ceremonial law in the Old Covenant, in the New Covenant, 
baptism and the Lord's Supper, connected to the New Covenant, 
positive law given by God. Whatever he is further required, 
further whatever he further requires of them beyond his particular 
moral law. So, getting back to the definition 
then, good works are only as God has commanded in his holy 
word. Going back to chapter 16, there 
is then negative, negatively, this is also stated. So in paragraph 
one, and not such, so a negative statement, not such as without 
the warrant thereof are devised by men out of blind zeal or upon 
any pretense of good intentions. If we were to look at the Bible, 
we could find some examples of this, where we see men who had 
blind zeal, but it was not good. From their vantage point, they 
had this zeal for what they thought was the good, but it was not 
defined by God as good and did not flow from his holy word. 
We can think about the Apostle Paul. He speaks about himself 
in his own biography in Philippians, in the book of Philippians, chapter 
3, and he's reflecting on himself. And he says that he was exceedingly 
zealous for the tradition of his fathers when he was persecuting 
the church. He was a persecutor of the church. 
He did it out of blind zeal. He thought he was doing it for 
God. But he was doing it from the 
vantage point of a blind zeal to that which was not commanded 
by God. And so we could think of the 
apostle Peter as well. He thought he was doing good 
when he lopped off the ear of that servant Malchus. He thought 
he was serving the master and serving what was perhaps his 
own view of the messianic mission. But Jesus heals the man, heals 
Malchus, and speaks with regards to the intent of God and the 
fulfillment of the scriptures in Christ's resolute march to 
the death upon Calvary's cross. We see that more than once on 
the part of Peter as well, that blind zeal that he operated by. If we were to think of blind 
zeal, we could think of Peter. But Peter was restored, Peter 
was taught, Peter was illuminated by the Holy Spirit, by the resurrected 
Christ. The Holy Spirit came upon him 
at Pentecost, and he was a bold proclaimer of the gospel of Jesus 
Christ. And Paul got there as well, didn't 
he? He'd operated from a blind and a wicked zeal that he thought 
was good when he was an unbeliever, a violent man opposed to the 
Christian church. God saves him though, and then 
Paul acts only such as God hath commanded in his holy word and 
not according to blind zeal." If we were to think about the 
pretense of good intentions, so we have this clause here, 
not, good works aren't those which flow from blind zeal. Good 
works aren't those which come from the pretense of good intentions. 
We could think of Uzzah and the lifting of the cart. He had good 
intentions, but he was acting in clear disobedience to the 
God that he thought he was serving. We could think of Nadab and Abihu 
also acting out of the pretense of good intentions, but going 
against how God was to be worshipped and how God commanded that he 
was to be worshipped. So good works positively those 
that are commanded in God's word, negatively not those that are 
devised by men out of blind zeal or out of the pretense of good 
intentions. And then further to the definition 
of good works, we want to say the manner by which good works 
proceed. So if we have the substance of 
good works being those which God commands in His Holy Word, 
what is the manner by which good works proceed? One of the things 
that we can see here is if we look at paragraph 7, the manner 
by which good works proceed. Notice, moving towards the particular 
clause in view, works done by unregenerate men, although for 
the matter of them they may be things which God commands and 
of good use both to themselves and others, yet because they 
proceed not from a heart purified by faith. So the manner by which 
good works proceed is that they proceed from a heart purified 
by faith. In other words, they flow from 
a regenerate heart. Good works are only, first, properly 
those that are commanded by God in his holy word, and then secondly, 
in this definition, those which proceed from a regenerate heart, 
those which proceed from a truly Christian heart, a heart purified 
by faith. You can turn with me to chapter 
19. And in fact, chapter 19 is what 
we're going to look at next time because Pastor Butler has already 
looked at chapters 17 and 18 in the Wednesday night Bible 
studies. So we're going to skip those 
and land ourselves in chapter 19, the law of God, which in 
fact is a good flow, because good works are a cheerful obedience 
to the law of God. But notice in paragraph 7, regarding 
the manner from which good works proceed, neither are the aforementioned 
uses of the law contrary to the grace of the gospel, but do sweetly 
comply with it. the Spirit of Christ subduing 
and enabling the will of man to do that freely and cheerfully 
which the will of God revealed in the law requireth to be done." 
So this vantage point from which good works proceed, or the manner 
from which good works proceed, are from a heart purified by 
faith. And we can see that same language 
synonymously here represented in the Spirit of Christ subduing 
and enabling the will of man. So the Spirit regenerates us, 
and the Spirit, following that regeneration, illuminates us 
to do more actively and growingly, freely and cheerfully, what the 
will of God requires of us in the law, or what the will of 
God revealed in the law requires us to be done. And we can see 
here the blessed relationship between our God and good works. 
It's not that we have some tyrant or despot in the sky that is 
demanding us to do these things from some sort of a detached 
or cold or tyrannical way, and it's not that Christians respond 
therefore then as terrified of eternal punishment if we don't 
do the law that God requires. First off, our salvation rests 
solely and alone upon the finished and perfect work of Christ. Secondly, 
God has given us this law that we might honor him, that we might 
love each other within the context of our Christian brotherhood, 
that we might love our neighbors as ourselves, and ultimately 
that we might bring honor to God from our saved vantage points 
in exalting the risen Christ by doing those things that are 
commanded by him, our blessed Lord and lawmaker. So we do those 
things freely and cheerfully, not from a terrified vantage 
point, but a vantage point purified by faith, a vantage point enabled 
by the Holy Spirit, a vantage point of warm, regenerate Christian 
love. So the manner by which good works 
proceed. And then thirdly, under the definition of good works, 
the definitive character of good works. Notice in paragraph two, 
backing up to chapter 16, in paragraph two, the definitive 
character of good works. Notice right at the beginning 
of paragraph two, these good works, done in obedience to God's 
commandments, are the fruits and evidences of a true and lively 
faith. Perhaps what we could say is 
that a definition of good works are, we could say good works 
are those things that flow from a regenerate Christian heart 
in obedience to the commanded word of God that are the fruits 
and evidences of a true and lively faith. You could say it's sort 
of a threefold representation here, or a threefold nature to 
what the definition of good works are. They're only such as God 
hath commanded in his holy word, so they're done in obedience 
to his commandments. They flow from that vantage point of a 
regenerate heart, and they are the fruits and evidences of a 
true and lively faith, not those things, of course, that secure 
our salvation. Moving on, then, to the necessary 
foundation for good works. The necessary foundation for 
good works, and we can see this in paragraph three, and there 
are three things we can, actually, excuse me, just one notable thing 
here connected to this, the source of the Christian's ability to 
perform good works is given to us here. So paragraph three, 
their ability to do good works is not at all of themselves, 
but wholly from the spirit of Christ. That's the first clause 
that's given here. So we don't, you know, there 
is no boasting in our good works. You know, Paul would say, Paul 
did say, God forbid that I should boast save in the cross of our 
Lord Jesus Christ, by whom the world is crucified to me and 
I to the world. There is no ground of boasting, 
first off, because salvation is solely and alone by the act 
of impassive obedience of the Lord Jesus Christ rendered in 
the stead of those who believe. And secondly, with regards to 
the fount of good works or the ability that rests behind it, 
it's not of ourselves, but holy from the Spirit of Christ." So 
we have the negative statement. It's not of ourselves. We have 
a positive statement. Their ability to do good works 
is holy from the Spirit of Christ. You can turn back to chapter 
10 for a moment where we see something of this there. And it's a wonderful statement 
with respect to the renewing of the wills of sinners and to 
be aligned to that which is good. Notice it's, so this is effectual 
calling. This is the regeneration by God, bringing us from deadness 
to life. And notice about three quarters 
of the way down-ish, maybe 66% of the way down, taking away 
their heart of stone and giving unto them and heart of flesh, 
renewing their wills, and by His almighty power, determining 
them to that which is good. So the positively stated good 
works, the nature of them, or the necessary foundation of them, 
is that they do not come from ourselves, but rather by the 
enabling power of the Holy Spirit, by virtue of the perfect work 
of the Lord Jesus Christ. So we'll look in a moment here 
that our good works flow from this vantage point of everything 
that we read from chapters 10 through 15. They flow from the 
grace of God in the ordo salutis, the order of salvation, the redemptive 
benefits applied by the Holy Spirit by the Lord Jesus Christ 
to the hearts of believers. So, effectual calling, justification, 
adoption, faith, repentance. All of these things that are 
the meat and potatoes of the redemptive benefits wrought for 
us by Christ, those things are the foundation for our good works. The good works do not flow from 
our own devising and the ability to do good works are not of ourselves, 
but it is holy from the Spirit of Christ." Again, you don't 
have to turn there, but chapter 19, paragraph 7 speaks of that 
subduing and enabling the will of God. So there is the reality 
that good works flow from not us as 
the source, but from the Holy Spirit, from the Triune God. 
Secondly, with respect to this, we'd want to see the requisite 
power of the Holy Spirit in their execution. So after this statement, 
if we are thinking about good works, and we're prayerfully 
approaching our God, and we're praying for You know, we're praying 
for help from God in order to do those things which God has 
called us to. We ought to pray for these measures 
of the Holy Spirit. So we see here after that initial 
statement, holy from the Spirit of Christ in paragraph three, 
and that they may be enabled thereunto, besides the graces 
they have already received, there is necessary an actual influence 
of the same Holy Spirit to work in them to will and to do of 
His good pleasure. So there are two things in view there. There's 
this statement, besides the graces they have already received. So 
what that means is what we just noted. Effectual calling. Justification. Adoption. Sanctification. Faith 
and repentance. All of those things that are 
wrapped up in the divine conversion of a sinner. And then there is 
this additional statement, there is necessary an actual influence 
of the same Holy Spirit to work in them to will and to do of 
His good pleasure. It's a wonderful thing that we 
have here in all of these chapters. They're triune chapters. We have the Trinity in view with 
everything, but we have the Trinity in view here with respect to 
our good works. God commands them in His Holy 
Word. They are things that come from the Spirit of Christ, He 
having already wrought the perfection of redemption for us, and then 
the Holy Spirit works in us to will and to do of His good pleasure. 
We have our blessed triune God with us in the enabling of ourselves 
to do good works and in the actual execution of them. So the requisite 
power of the Holy Spirit is in view with regards to our execution 
of good works done freely and cheerfully in accordance with 
God's commandments. If you want to, and you're making 
notes, you can draw a connection to chapter nine, paragraph four, 
chapter 13, paragraphs one and three, and then also chapter 
14 and paragraph two, where we see by faith a Christian is enabled 
to yield obedience. So by the power of the Holy Spirit, 
we are enabled. And a passage in view here is 
in the book of Philippians, and you can turn there quickly. So 
we see this follows that wonderful, exemplar given by the Apostle 
Paul, that exemplar of humility, being the Lord Jesus Christ, 
the one who came down, assumed our humanity, executed salvation 
perfectly, and was awarded for his perfect mediatorial work 
by the Father, exalting him to his right hand. And then we have 
this statement in chapter 2. Verse 12, I'm so wrapped up in 
chapter and paragraph, I forgot what a verse is. So, chapter 
two, paragraph 12. Therefore, my beloved, as you 
have always obeyed, not as in my presence only, but now much 
more in my absence, work out your own salvation with fear 
and trembling, for it is God who works in you, both to will 
and to do, for his good pleasure. This passage is is basically 
encapsulates what we're looking at here in paragraphs 1 through 
7 of chapter 16. The Apostle Paul isn't saying 
work for your own salvation. He's already talked about the 
perfect saving work of the Lord Jesus Christ. He's already alluded 
in chapter 1 to the fact that faith is granted to us from God. He's speaking with regards to 
the salvation that's already been given us. It is the believer 
who does those good works. It's not God who does them for 
us. We are the ones who are actually doing the good work. But remember, 
it doesn't flow from ourselves. It flows from the Spirit of Christ 
working in us. For it is God who works in you, 
both to will and to do, for His good pleasure. So the requisite 
power of the Holy Spirit in the execution or the doing of good 
works. And then lastly under this particular point, there's 
a qualifying observation here. Notice in paragraph three, so 
given that it's the Holy Spirit that empowers us, given the fact 
that it is God who works in us to will and to do for his good 
pleasure, there's this qualification given or a sort of a warning 
given. The end of paragraph three, three lines up. Yet they are 
not hereupon to grow negligent, as if they were not bound to 
perform any duty, unless upon a special motion of the spirit. 
So this could have in view hyper-Calvinists. It could also have in view Quakers. who had a particular approach 
to religion and good works where you wait upon the Spirit to move 
you. That's not what we're supposed to do. We're supposed to obviously, 
blessedly, assume that the Holy Spirit is the one who enables 
us, who empowers us. We're to prayerfully approach 
and plead God's aid in the doing of those things that are pleasing 
in his sight. but we are to be active in so seeking after those 
things that are pleasing in His sight, realizing that it is God 
who enables us to do so. We're not to grow negligent, 
but they ought to be diligent in stirring up the grace of God 
that is in them. Now, let's stop there for a brief 
moment. What does it mean to be diligent 
in stirring up the grace of God that is in them? I think we are 
to have in view the means of grace that God has given us. 
Not exclusively, but primarily. How do we stir up the grace of 
God that is in us? We go to church on the Lord's 
Day. with the gathered congregation, we pray with them. We sing psalms 
and hymns and spiritual songs with them. We're actively engaged 
in the preaching of the Word, not just to hear the preacher, 
but to expect with a Christian hope that it is the Spirit of 
God, the Spirit of Christ, that is speaking through that preacher 
in the proclamation of the Word to our hearts. We're engaging 
in worship. We're engaging in the act of 
preaching, the act of prayer, the act of singing, which is 
not just vertical worship, but also horizontal edification. 
We're to participate in baptism in the Lord's Supper. fastings 
and other things appointed by God for our growth in faith. 
So we're to stir up the grace of God that is in us. How is 
it that we're going to do those things freely and cheerfully 
that God calls us to do? We're going to do those by attending 
to the means that God has given us, whereby we grow in the grace 
and the knowledge of Jesus Christ, and we can do those things pleasing 
in His sight and for the blessing of neighbor. So we have this 
qualifying observation. Now thirdly, at large, we see 
the imperfection of the best of works, paragraph four. the 
imperfection of the best of works. Dr. Renahan calls this the limitation 
of good works. So notice what we see here. They 
who in their obedience attain to the greatest height which 
is possible in this life are so far from being able to supererogate 
and to do more than God requires as that they fall short of much 
which in duty they are bound to do. While there are general 
applications to this paragraph, what's specifically in view is 
the Roman Catholic Church and their doctrine of supererogation. 
And it's connected to their doctrine and worship of canonized saints. So the idea is that in the Roman 
Catholic Church, certain saints throughout the, thank you, Leslie. Thank you, appreciate that. In 
the Catholic Church, saints throughout their history, it is believed 
that not only did they perfectly obey the will of God, and therefore 
that perfect obedience is such that is put in this treasury 
of merit which can be applied to other believers, but not only 
did they do that which God requires of them, but they went beyond 
that. which God even requires of them and did these works of 
supererogation that goes beyond what God requires. And that's 
even, you know, more, I guess, to a greater level, put in this 
treasury of merit. And so you can pray to them, 
light candles to them, and avail of this treasury of merit applied 
to you so that you can, you know, carve a year and a half off purgatory 
so that it's only, you know, 999,900 98.5 years that you're in purgatory. 
I think I did the math right. But it's what a horrible system 
that is. What a horrible treatment of the holiness and justice of 
God. What a just a horrible treatment 
of the divine perfections at large. A horrible treatment of 
the perfection of the work of Jesus Christ, who who perfectly 
obeyed the law of God in our stead, who perfectly died upon 
Calvary's cross to save a multitude which no man can number from 
every tribe and tongue and people and nation. It's an affront to 
the Bible, it's an affront to God, it's an affront to the perfect 
work of the Lord Jesus Christ. Now let's just see then, That 
aside, the confession is saying that there are those that are 
further along in their sanctification than others. They who, in their 
obedience, attain to the greatest height which is possible in this 
life. They're never going to reach perfection. That's impossible 
in this life. That only comes in the eschaton, 
where there is no sin. But there are those who be further 
along in our sanctification than others. They're not more justified. 
That's impossible because that's the blessed divine legal declaration 
of one's non-condemnation by virtue of the perfection of Christ. 
But there can be others who are further along in their Christian 
life. But with that said, they're so far from being able to supererogate 
and do more that God requires that even in that, they fall 
short in which the duty they are bound to do. So even those 
who are the most sanctified, if we can use that language, 
they fall short of the requirements of God. They fall short of the 
duty that they are to do. And of course, not only do they 
not merit salvation, because that's impossible, but they do 
not perfectly obey those things which God has commanded in his 
holy word. So there is this imperfection 
of the best of works. Jerome, a fellow in the early 
church, wrote this, if he is unprofitable who has done all, 
what must we say of him who has failed to do so? So the one who 
has done all his duty is still unprofitable, but certainly those 
who have not done all their duty, more must be said about that. 
And so we fall we all fall short of divine expectation. But that 
brings us then next, fourthly and fifthly, first to the non-meritorious 
nature of good works, and then to the acceptability, fifthly, 
of good works through the mediator Christ. So first notice, and 
fourthly, the non-meritorious nature of good works. And this 
hits the issue, the nail of the issue on the head, if you will, 
with regards to proper biblical Christianity and any perversion 
of Christianity that has tried to avail against that proper 
Christianity by upholding good works in some measure in the 
economy of salvation. Notice paragraph five. We cannot 
by our best works merit pardon of sin or eternal life at the 
hand of God. So we have this initial grand 
statement. The fact is clearly asserted. 
Firstly, we cannot, by our best works, merit pardon of sin or 
eternal life at the hand of God. We can think of Man, so many 
clear statements, but the ones that maybe ought to jump immediately 
to our minds that just come with this blessed clarity upholding 
this, that negatively, we're not saved by our good works, 
but positively, we're only saved by virtue of the perfect work 
of Christ. We could think of that whole 
complex of blessed verses in Romans 3.19 all the way through 
to 3.27. where it's talking about, where 
it gives that leveling statement after already declaring the universality 
of condemnation under sin, that there is no one who does good, 
no not one. There are none who seek after 
God. There's that statement with regards to the fact that no one 
can, by the law of God, be justified. all are found guilty before God 
by virtue of their disobedience and their inability to, of course, 
justify themselves before God. And there's that leveling statement, 
now we know that whatever the law says, it says to those who 
are under the law, that every mouth may be stopped and all 
the world may become guilty before God, Therefore, by the deeds 
of the law, no flesh will be justified in his sight, for by 
the law is the knowledge of sin." That statement, our blessed God, 
Father, Son, and Holy Spirit, through the Apostle Paul, could 
not be clearer on the point of justification and good works. 
He's given us clarity with regards to the way of salvation and the 
proper role of good works. We could also think of Galatians 
2, Verse 16, verse 21, the Apostle Paul, in positive and negative 
statements, I think in a threefold manner, declares first off that 
we're justified by faith, and then secondly, negatively, not 
by the deeds of the law. He repeats that multiple times, 
and it comes with a blessed clarity, and there's that grand statement 
in verse 21 that Christ died in vain if righteousness comes 
through the law. And so we say with clarity of 
clarities that there is a non-meritorious nature to good works. We cannot 
by our best works merit pardon of sin or eternal life at the 
hand of God. We could also note Ephesians 
2, 8 to 10. Many, many, many more verses 
that speak to this. The perfection of Christ alone 
for salvation, but negatively that we're not saved by our good 
works, we're not saved by obedience to the law. Now notice there 
are these reasons given here. We cannot by our best works merit 
pardon of sin or eternal life at the hand of God. Notice, by 
reason of the great disproportion that is between them and the 
glory to come. So there is this juxtaposition, excuse me, I was 
merging justification with something there, but there's this juxtaposition 
between good works and just the blessedness of the eschaton. When we're brought into heaven 
by our Lord Jesus Christ, when we're in Emmanuel's land, there 
is this state of man such that is so blessedly different to 
the state of sin definitely, but even to the state of grace 
prior to the state of glory. So there's this great disproportion, 
this juxtaposition between the best works between our best works 
and the glory that is to come. We also have this additional 
statement after we read the great disproportion between works, 
the best of works, and the glory to come, notice, and the infinite 
distance that is between us and God. And I think when that statement 
is being made, it's not only being made here with regards 
to sin, it's an ontological or metaphysical statement. That 
God is wholly transcendent. He's in His own category of being, 
as Pastor Butler has often said. He's not a... a constituent being 
in the same order of being as men and angels. We have creation 
and we have the Creator. There is this infinite distance 
between us and God. We are not ontological quid fellows. We are of a completely different 
order than He. We are creation. He is creator. And so there's this infinite 
distance. We cannot merit pardon. We cannot satisfy the infinite 
perfections of God. by the finite performance of 
even the best of works, let alone if we were actually able to do 
all our duty. And so there's this grand chasm, 
whom by them we can neither profit nor satisfy for the debt of our 
former sins. So we have a number of things, 
if you will, against us if we're trying to merit pardon of sin 
by the execution of our own good works. We have this eschatological 
disproportion, we have this ontological distance or disproportion, the 
infinite relative to the finite, and then we have this sin problem, 
of course. we can neither profit nor satisfy 
for the debt of our former sins. You know, this idea that prevails 
within popular culture you know, that Christianity is saying, 
and you've heard the statement, you know, that guy really redeemed 
himself. You know, we use it in the vernacular, not so much 
in spiritual things, but, you know, he was a, you know, a slob 
at work, he, you know, wasn't dressing well, he had unkempt 
hair, and he always showed up late, but man, you know, he got 
a talking to, and he really redeemed himself. A month later, he's 
combing his hair, he's brushing his teeth, and he's actually 
performing. That guy really redeemed himself. But it flows from this 
terrible idea that we can actually redeem ourselves, that the performance 
of good works, the performance of merit and obedience to God's 
law, whether it's from blind zeal or the pretense of good 
intentions, or actually from, in view, the law of God, nevertheless, 
it's always a grave error to think that we can somehow overcome 
our former sins by doing things presently that are in obedience 
to God. So, whom by them we can neither 
profit nor satisfy for the debt of our former sins, but when 
we have done all we can, we have done but our duty and our unprofitable 
servants. And notice this statement here 
with regards to with regards positively to the Spirit of God, 
the Spirit of Christ. And because as they are good, 
they proceed from His Spirit. So, insofar as the good works 
are good, they proceed from the Spirit. But notice negatively, 
and as they are wrought by us, they are defiled and mixed with 
so much weakness and imperfection that they cannot endure the severity 
of God's judgment. So, you know, the statement that 
God is at work in us to will and to do for his good pleasure. 
In so far as that is true, and it is, the works are good. But 
in us trying to work out our own salvation, again, not working 
for it, but working it out from the Christian's vantage point, 
they are wrought by us and then therefore defiled and mixed with 
much weakness and imperfection that they cannot endure the severity 
of God's judgment. So there's a very leveling statement 
here. The non-meritorious nature of 
good works, we cannot merit eternal life by our good works, of course. And moving on then to the acceptability 
of good works through the mediator, Jesus Christ, notice paragraph 
six. Yet notwithstanding the persons 
of believers being accepted through Christ, their good works are 
also accepted in Him. So when we think about our good 
works, they aren't merely or barely accepted by God by virtue 
of them, by virtue of the good works performed. They're not 
accepted by virtue of the fact that believers are performing 
them. They're accepted solely and alone because of our union 
with Jesus Christ and the perfection of His mediatorship. Again, their 
good works are accepted in Him. They are accepted in Him, the 
persons of believers, and so therefore, The good works performed 
by them through the power of the Holy Spirit are accepted 
only through Jesus Christ, the mediator. Our prayers go up to 
Christ through the mediator. The imperfections of our prayers, 
the imperfections of our singings, the imperfections of our worship 
come through the mediator, the Lord Jesus Christ, and they're 
presented to God through the mediator as a sweet-smelling 
aroma. You know, we often speak, or 
not we often, but they would often speak about spiritual oblations 
in the, the old boys would use that phrase, spiritual oblations 
are sacrifices of praise offered unto God. God doesn't accept 
them because we're so great. God doesn't accept them because 
the praises themselves are so great. God accepts them through 
Jesus Christ, His Son, the perfect mediator, our blessed substitute, 
the righteous one at His right hand. And so these are accepted 
through the Lord Jesus Christ. Not as though they were in this 
life wholly unblameable and unreprovable in God's sight, it goes on to 
say, but that He, looking upon them in His Son, is pleased to 
accept and reward that which is sincere, although accomplished 
with many weaknesses and imperfections." So it brings into view and it 
highlights the blessedness of being found in Christ. that Ephesians 
1 language, where it repeats a multitude of times, well, a 
multitude, a lot of times, the language of in Christ, in Him, 
in Him, this blessed reality of union with Jesus Christ our 
Savior. Not only are we accepted, in 
the sight of God are persons redeemed by the Lord Jesus Christ, 
but all of our worshipings, all of our praisings, all of those 
things that we do in obedience to God's commandments and whatever 
else He requires of us, all of those things come through the 
Blessed Mediator, and He looks upon them in His Son, our blessed 
God does. What a glorious thing we have 
there. And then lastly, then, the purpose of good works. I 
just want to back up briefly as we have five minutes remaining 
to paragraph two. Just a note regarding paragraph 
seven. Paragraph 7 speaks to the works 
of unregenerate men. So it's not calculated here to 
summarize anything with respect to believers. It does refer briefly 
there to heart purified by faith, but it's in a negative statement 
speaking to unregenerate men. So you can sort of read that 
on your own time, ask me if you have any questions about it. 
But it's simply speaking that The good works are only those 
performed by believers. Though unregenerate men can do 
things and are required by the fact that they're creatures under 
a creator, they're required to do those things that God commands, 
but they're only good works if they flow from a heart purified 
by faith. But the purpose of good works, let's go back to 
paragraph two. These good works, done in obedience to God's commandments, 
are the fruits and evidences of a true and lively faith, and 
by them believers manifest their thankfulness." So this is the 
purpose of good works here. Again, not to save us, because 
that could never be, and we're saved solely and alone by grace 
through faith in Christ. But what is the utility of good 
works? What are the purposes of good 
works? First, they manifest our thankfulness. We do them in gratitude 
to the God who has called us from out of darkness into marvelous 
light. Gratitude. We have this strengthening of 
assurance, and we would want to make a note here, not the 
ground of our assurance. Good works are never the ground 
of our assurance. The ground of our assurance is 
the perfect covenantal and law obedience of the Lord Jesus Christ 
rendered in our place. The doing and the dying and the 
rising again of the Son of God is the ground of our assurance. 
But good works can strengthen our assurance. They are an evidence 
that we are in Christ, that we have been justified and are being 
sanctified. They edify our brethren. You 
know, good works, when we see others doing those things commanded 
by God from a heart purified by faith, it edifies and encourages 
us. We're to see ourselves as ambassadors, 
heralds, ambassadors of Christianity, and in so doing, they can edify 
brethren and also We see here, well, similarly, similar to, 
or, you know, connected to fruits and evidences and the manifestation 
of thankfulness, we have this language of the adorning of the 
profession of the gospel. They ornament the gospel. It's 
the language from, language that we have in the Bible. Titus, 
and I, Titus speaks with this regard that, you know, we have 
this adornment of the gospel of Jesus Christ by virtue of 
the performance of good works wrought by the spirit of Christ 
in us. So, you know, negatively, if we are those who don't do 
what God has commanded, and we're, you know, we're acting like wretches 
as professed Christians, we bring repute upon the gospel, or we 
bring, we're not adorning it, but rather we're, we're un-bedecking 
it, we're taking off the ornaments and we're making it almost a 
slanderous thing. What is this Christianity then 
if these Christians are acting like this? And that's why it's 
an evidence to the outside world also, those around us, we stop 
the mouths of adversaries, the language is here. You know, those 
who would have something to say about Christianity, they should 
not be able to speak. Whatever their blasphemous oppositions 
may be, they shouldn't be able to say that those Christians 
are wicked people. They should be able to observe 
the conduct of Christians. You know, we are to, by our conduct, 
be those lights who shine so that people will say, what is 
this Christianity? Hopefully by the the spirit of 
God working in them by the you know by a measure of the grace 
of God working in them They're seeing these people and God's 
using it as a means for them to say what is this Christianity? 
I want to know more perhaps even in your own history as You know, 
Christians, either in the work context or in the family context, 
you know, somebody has met with you, spoke with you, said there's 
something different about this cat. I want to go to this church 
and see what this is all about. You know, that can be something, 
not that saves somebody. Remember, our good works are 
not the gospel. We don't live the gospel. You 
know, whatever that saying is, you know, preach the gospel and 
when possible, use words, that's dumb. The gospel is the life, 
death, and resurrection of Christ, but by our good works, they can 
be utilitous to the end that someone will seek out the gospel 
to find out what these Christians are all about. And these works 
glorify God, as it says here, whose workmanship they are. What 
a blessed doctrine that we have. And maybe just in 47 seconds 
to close, if you turn back to paragraph 11, chapter 11, excuse 
me, and paragraph two, We need to, it's always good to close 
as we've restated and as we need to restate again and again, that 
justification is not by our good works. It's justification by 
faith alone and that justification resting upon the active and passive 
obedience of Christ. Notice paragraph two and its 
connection to good works, though. Faith, thus receiving and resting 
on Christ and his righteousness, is the alone instrument of justification, 
yet it is not alone in the person justified, but is ever accompanied 
with all other saving graces, and is no dead faith, but worketh 
by love. Good works are faith working 
by love. And so that's what we ought to 
seek to do as we go about our Christian sojourn in thanks to 
God, who has saved us by the perfect work of Christ. Through 
His amazing grace, let's seek to do those things freely and 
cheerfully that God has called us to do to honor Him. Let's 
pray. Heavenly Father, we thank you for your word. We thank you 
for your truth. We thank you that we can study 
blessed doctrine and avail of it. We pray that you would help 
us, having been saved by amazing grace, to conduct ourselves in 
a manner worthy of the gospel of Christ. Do be with us as we 
go about this lower sojourn. Help us to be such who do shine 
as lights. We pray that we would do those 
things pleasing in your sight, out of gratitude, to adorn the 
gospel, to shut the mouths of adversaries, and to bring glory 
to you. And go with us now into worship. 
Might we do those good works in worship, stirring up the grace 
that is in us, to do those things pleasing in your sight. And might 
Father, Son, and Holy Spirit be glorified and exalted among 
the praises and by the praises of this blessed gathered congregation 
in a number of moments. We pray in Christ's name. Amen. 
Thanks everybody. Any questions about anything 
there? Anything to add?