Good Works

The relationship between good works and salvation is one of the most practical questions in the Christian life. Classic Reformed and Puritan authors consistently teach that good works can never be the ground of justification before God, yet they also insist that good works have a real and necessary place in the life of everyone who is already justified by faith. Charles Spurgeon, Jonathan Edwards, and Matthew Henry together show that the gospel frees believers from trusting in their own obedience while also calling them to a life of grateful, fruitful service. Getting this order right matters because it determines whether a person finds peace with God through Christ alone or through a fragile confidence in personal performance.

Good works cannot justify sinners

The authors are united in rejecting any scheme of salvation by personal merit. Spurgeon warns that some teach people can be saved by good works of benevolence, honesty, righteousness, and sobriety, but this is an error: Many there are who think that the law is the gospel, and who teach that men by good works of benevolence, honesty, righteousness, and sobriety, may be saved. Such men do err Charles Spurgeon, sermon “Law and Grace” Edwards argues that when Paul speaks of the one who does not work, he is not referring only to ceremonial law-keeping but to the ungodly, excluding all works, including moral and godly works, from justification (Romans 4:4–5): By which it is most plain, that by him that worketh not, and him that is ungodly, are meant the same thing; and that therefore not only works of the ceremonial law are excluded in this business of justification, but works of morality and godliness Jonathan Edwards, “Justification by Faith Alone” Henry applies the same principle to the gospel itself: merely having, hearing, and knowing the law does not justify anyone; only doing the law justifies, which the Jews failed to do (Romans 2:13): the apostle shows (v. 13) that their having, and hearing, and knowing the law, would not justify them, but their doing it Matthew Henry, “Exposition of the Old and New Testaments”

Edwards is especially careful to show that Paul's exclusion of works is universal. He insists that when Paul excludes works of the law from justification, he means not only ceremonial works but also moral works and all works of obedience, virtue, and righteousness: But that the apostle does not mean only works of the ceremonial law, when he excludes works of the law in justification, but also of the moral law, and all works of obedience, virtue, and righteousness whatsoever, may appear by the following things Jonathan Edwards, “Justification by Faith Alone” The plain meaning of the words themselves excludes all righteous or good works, not just one kind (Titus 3:5): If he had only said, it is not by our own works of righteousness; what could we understand by works of righteousness, but only righteous works, or, which is the same thing, good works Jonathan Edwards, “Justification by Faith Alone” Spurgeon makes the same point in vivid terms: no plea based on being better than others, religious observance, or intended improvement can obtain justification, because it is by grace (Romans 3:24): But may I not go to Christ, lay some claim to his mercy, and say, Lord, justify me because I am not so bad as others?” It will not do, Sir, because it is “by his grace.” “But may I not indulge a hope, because I go to church twice a day?” No, Sir; it is “by his grace.” “But may I not offer this plea, I mean to be better?” No, sir; it is “by his grace Charles Spurgeon, sermon “Justification by Grace” Ceremonial observances such as baptism, confirmation, the Lord's Supper, and holy days cannot build a way to heaven: You will go the ceremony way: you will lay the foundation of the structure with infant baptism, build confirmation on it, and the Lord’s supper. “I shall go to heaven,” you say; “Do not I keep Good Friday and Christmas-day? I am a better man than those dissenters. I am a most extraordinary man. Do I not say more prayers than any one?” You will be a long while going up that treadmill, before you get an inch higher Charles Spurgeon, sermon “Justification by Grace”

Faith is not a meritorious work

A subtle error is to treat faith itself as a good work that earns acceptance. Edwards directly rejects this. Faith does not justify as a good work or because of any inherent moral excellence in it: This is plainly what our divines intend when they say, that faith does not justify as a work, or a righteousness, viz. that it does not justify as a part of our moral goodness or excellency, or that it does not justify as man was to have been justified by the covenant of works Jonathan Edwards, “Justification by Faith Alone” If initial faith justified only as a first act of obedience or moral goodness, then Paul's exclusion of works of the law would exclude it too: yet they who hold that sinners are thus justified on embracing the gospel, suppose that they are justified by this, no otherwise than as it is a leading act of obedience, or at least as virtue and moral goodness in them, and therefore would be excluded by the apostle as much as any other virtue or obedience, if it be allowed that he means the moral law, when he excludes works of the law Jonathan Edwards, “Justification by Faith Alone” Faith justifies not as an act of obedience or virtue, but as the act of receiving and uniting to Christ: By these things it appears how contrary to the gospel of Christ their scheme is, who say that faith justifies as a principle of obedience, or as a leading act of obedience; or (as others) the sum and comprehension of all evangelical obedience. For by this, the obedience or virtue that is in faith gives it its justifying influence; and that is the same thing as to say, that we are justified by our own obedience, virtue, or goodness Jonathan Edwards, “Justification by Faith Alone”

Edwards also addresses the idea that sincere obedience might be the condition of justification. If condition means whatever must be present for a thing to occur, then many graces besides faith are conditions of justification, so this cannot be the special meaning of being justified by faith: But in this sense faith is not the only condition of salvation or justification; for there are many things that accompany and flow from faith, with which justification shall be, and without which it will not be, and therefore are found to be put in Scripture in conditional propositions with justification and salvation in multitudes of places; such are love to God, and love to our brethren, forgiving men their trespasses, and many other good qualifications and acts Jonathan Edwards, “Justification by Faith Alone” The Arminian view that sincere obedience is the condition of justification cannot fit Paul's contrast between doing the law and believing the gospel (Galatians 3:12): The difference lies only in the things to be done, but not at all in that the doing of them is not the condition of living in them, just in the one case, as in the other Jonathan Edwards, “Justification by Faith Alone” To suppose we are justified by our own sincere obedience or goodness dishonors gospel grace: That to suppose that we are justified by our own sincere obedience, or any of our own virtue or goodness, derogates from gospel grace Jonathan Edwards, “Justification by Faith Alone”

Grace and works are mutually exclusive in justification

Spurgeon stresses that grace and works cannot be mixed in salvation. If salvation is by grace it is not by works, and if by works it is not by grace; the two are mutually exclusive (Romans 3:27, Romans 11:6): Our Apostle has declared times without number that if it is of Grace, it is not of works, otherwise Grace is no more Divine Grace. And if it is of works, then it is not of Grace, otherwise work is no more work. It must be either one or the other Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” Salvation must be either entirely by man's merit or entirely by God's unmerited favor; there is no middle ground: Unless Heaven should blend in alliance with Hell, and holiness hold dalliance with impurity, it must be one or the other—either man's merit, absolutely and alone—or unmixed, unmerited favor from the Lord Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” Even if a person could live forever, a works-based righteousness would never be finished, because the creature's duty to God's law would continue endlessly and leave no final security: Forever would your happiness tremble in the scales. Even in Heaven itself the Law would follow you. Even there, as your righteousness would be your own, it would never be finished Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”

Edwards reinforces this by pointing to the nature of boasting. People boast in what they consider their own goodness and excellency, so if justification were by any personal moral excellence, boasting would not be excluded (Romans 3:27): Now what are men wont to boast of, but what they esteem their own goodness and excellency? If we are not justified by works of the ceremonial law, yet how does that exclude boasting, as long as we are justified by our own excellency, or virtue, and goodness of our own, or works of righteousness which we have done Jonathan Edwards, “Justification by Faith Alone” Paul's teaching that we are not justified by works means we are not justified by any goodness, value, or excellency of our works, because justification by works would allow boasting (Ephesians 2:9, Romans 3:27, Romans 4:2): And this is certainly what the apostle Paul means, when he so much insists upon it, that we are not justified by works, viz. that we are not justified by them as good works, or by any goodness, value, or excellency of our works Jonathan Edwards, “Justification by Faith Alone” The Pharisee in Luke 18 boasted chiefly of moral works and depended on the works of the law for justification, yet the publican who renounced his own righteousness was justified rather than he (Luke 18:11, Luke 18:14): The works that he boasts of were chiefly moral works: he depended on the works of the law for justification; and therefore Christ tells us, that the publican, that renounced all his own righteousness, Luke xviii. 14. “went down to his house justified rather than he Jonathan Edwards, “Justification by Faith Alone”

Good works follow faith as its fruit

The authors do not despise good works; they give them their proper place after justification. Spurgeon says good works do not come before faith as its cause, but follow after faith as its effect: Good works will come afterwards, but they do not go with it. You must come to Christ, not with your good works, but with your sins; and coming with your sins, he will take them away, and give you good works afterwards Charles Spurgeon, sermon “Love's Commendation” Good works are to be done after trusting in Christ, but must never be trusted in as a recommendation for justification (Romans 3:24): Certainly you are; but you are not to trust in them. You must trust in Christ wholly, and then do good works afterwards Charles Spurgeon, sermon “Justification by Grace” Good works and good feelings are fruits of grace and results of salvation, not conditions of it; salvation is wholly in Christ alone (Romans 3:25): All these things are fruits of Grace—but salvation does not dependupon good works—they are a result of salvation. Salvation is in Christ, wholly in Christ—in

Christ alone—and the moment any of you trust Him genuinely to be your sole and only Savior, you have accepted God's Propitiation, and God has accepted you Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” A person must be saved before he can do a truly good work, and then he serves God out of pure gratitude and love: A man must be saved before he can do a good work. But when saved, having nothing to get and nothing to lose— standing now in Christ, blessed and accepted—he begins to serve God out of pure gratitude and love Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”

Edwards explains this fruitfulness through union with Christ. As a vine has a natural vital union with its branches, so Christ has a spiritual union with true Christians, and this union causes fruitful obedience and a good life (John 15:1): As there is a natural vital union between the vine and the branches, so there is a spiritual union between Christ and true Christians: and this union is the cause of our fruitfulness in the works of obedience and a good life Jonathan Edwards, “Justification by Faith Alone” Some people seem grafted into Christ by outward profession but bring forth no fruit because they are not vitally united to him: There are some indeed that seem to be grafted into Christ by an outward profession of Christianity, who yet derive no influence from him, so as to bring forth fruit, because they are not vitally united to him Jonathan Edwards, “Justification by Faith Alone” Henry adds that the great end of our marriage to Christ is fruitfulness in love, grace, and every good work, which is fruit unto God (Romans 7:4): Now the great end of our marriage to Christ is our fruitfulness in love, and grace, and every good work. This is fruit unto God, pleasing to God, according to his will, aiming at his glory Matthew Henry, “Exposition of the Old and New Testaments” Good works are only truly good when they are brought forth in union with Christ, distinguishing believers' works from those of hypocrites and self-justifiers: Whatever our professions and pretensions may be, there is no fruit brought forth to God till we are married to Christ; it is in Christ Jesus that we are created unto good works, Eph. ii. 10. The only fruit which turns to a good account is that which is brought forth in Christ. This distinguishes the good works of believers from the good works of hypocrites and self-justifiers that they are brought forth in marriage, done in union with Christ, in the name of the Lord Jesus, Col. iii. 17 Matthew Henry, “Exposition of the Old and New Testaments”

The believer's works are accepted only in Christ

Edwards gives sustained attention to how believers' imperfect works can be acceptable to God at all. Even our good deeds and virtuous acts are in a sense corrupt, and their corruption infinitely outweighs whatever good is in them: Because our good deeds and virtuous acts themselves are in a sense corrupt; and the hatefulness of the corruption of them, if we are beheld as we are in ourselves, or separate from Christ, infinitely outweighs the loveliness of the good that is in them Jonathan Edwards, “Justification by Faith Alone” Our best duties are defiled by sin and corruption that precede, follow, and are intermingled with them, and even the holy acts themselves are defective: Not only are our best duties defiled, in being attended with the exercises of sin and corruption which precede, follow, and are intermingled with them; but even the holy acts themselves, and the gracious exercises of the godly, are defective Jonathan Edwards, “Justification by Faith Alone” Our spiritual sacrifices are acceptable to God only through Jesus Christ, because believers are built on him as the living stone precious to God (1 Peter 2:4–5): Here being actually built on this stone, precious to God, is mentioned as all the ground of the acceptableness of our good works to God, and their becoming also precious in his eyes Jonathan Edwards, “Justification by Faith Alone” God works in believers what is well pleasing in his sight only through Jesus Christ (Hebrews 13:21): Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ Jonathan Edwards, “Justification by Faith Alone”

This does not make believers' works worthless. By virtue of union with Christ, the guilt of believers' persons is removed and the pollution and hatefulness attending their good works is hidden: Two things come to pass, relating to the saints’ reward for their inherent righteousness, by virtue of their relation to Christ. 1. The guilt of their persons is all done away, and the pollution and hatefulness that attends and is in their good works, is hid Jonathan Edwards, “Justification by Faith Alone” Believers' relation to Christ adds positive value and dignity to their good works in God's sight, because God beholds them as members of his infinitely worthy Son (Isaiah 43:4): 2. Their relation to Christ adds a positive value and dignity to their good works in God’s sight. That little holiness, and those faint and feeble acts of love, and other grace, receive an exceeding value in the sight of God, by virtue of God’s beholding them as in Christ, and as it were members of one so infinitely worthy in his eyes; and that because God looks upon the persons as of greater dignity on this account Jonathan Edwards, “Justification by Faith Alone” Christ's worthiness as mediator is the sole foundation and source of all the value and acceptance that believers' works have with God: None of the value that their works have in his sight, nor any of the acceptance they have with him, is out of Christ, and out of his righteousness; but his worthiness as mediator is the prime and only foundation on which all is built, and the universal source whence all arises Jonathan Edwards, “Justification by Faith Alone” The loveliness of believers that God regards is only a secondary and derivative loveliness, because its acceptance and value are entirely founded in and derived from Christ's righteousness and worthiness: God indeed doth great things out of regard to the saints’ loveliness, but it is only as a secondary and derivative loveliness. When I speak of a derivative loveliness, I do not mean only, that the qualifications themselves accepted as lovely, are derived from Christ, from his power and purchase; but that the acceptance of them as a loveliness, and all the value that is set upon them, and all their connexion with the reward, is founded in, and derived from, Christ’s righteousness and worthiness Jonathan Edwards, “Justification by Faith Alone”

Rewards for good works do not undermine justification by faith

Scripture speaks of eternal blessings as rewards for the saints' good deeds, which seems to conflict with justification by faith alone (Matthew 10:42, 1 Corinthians 3:8): Our obedience is not only indissolubly connected with salvation, and preparatory to it, but the Scripture expressly speaks of bestowing eternal blessings as rewards for the good deeds of the saints Jonathan Edwards, “Justification by Faith Alone” Edwards addresses this apparent tension carefully. A reward implies a moral fitness in the person rewarded, suggesting God accepts and respects the goodness of their work: The bestowing a reward, carries in it a respect to a moral fitness in the thing rewarded to the reward; the very notion of a reward being a benefit bestowed in testimony of acceptance of, and respect to, the goodness or amiableness of some qualification or work in the person rewarded Jonathan Edwards, “Justification by Faith Alone” Revelation 3:4 says the saints in Sardis would walk with Christ in white because they were worthy, implying a moral fitness in their virtue that recommends them to the reward: Thou hast a few names, even in Sardis, which have not defiled their garments; and they shall walk with me in white; for they are worthy Jonathan Edwards, “Justification by Faith Alone” Scripture also teaches different degrees of future glory according to different degrees of holiness and good works (1 Corinthians 3:8): Our being eternally rewarded for our own holiness and good works, necessarily supposes that our future happiness will be greater or smaller, in some proportion as our own holiness and obedience is more or less; and that there are different degrees of glory, according to different degrees of virtue and good works, is a doctrine very expressly and frequently taught us in Scripture Jonathan Edwards, “Justification by Faith Alone”

Edwards resolves this by distinguishing between the ground of justification and the manner in which God bestows blessings on the already justified. Promises of salvation made to obedience only prove that obedience and salvation are connected in fact, not that obedience is the ground on which a title to salvation is granted (Romans 2:7): These things being promised to our virtue and obedience, argues no more, that that there is a connexion between them and evangelical obedience; which, I have already observed, is not the thing in dispute. All that can be proved by obedience and salvation being connected in the promise, is, that obedience and salvation are connected in fact; which nobody denies Jonathan Edwards, “Justification by Faith Alone” A promise that the obedient will be saved can be true simply because obedience and salvation always accompany each other, without salvation being earned by obedience: If we find such a promise, that he that obeys shall be saved, or he that is holy shall be justified; all that is needful, in order to such promises being true, is, that it be really so, that he that obeys shall be saved, and that holiness and justification shall indeed go together Jonathan Edwards, “Justification by Faith Alone” Good works are rewarded with eternal blessings only because the believer is already justified, not as the basis for justification: it does not argue that we are justified by our good deeds, that we shall have eternal blessings in reward for them; for it is in consequence of our justification, that our good deeds become rewardable with spiritual and eternal rewards Jonathan Edwards, “Justification by Faith Alone” Heaven itself may be given as a reward for believers' holiness and good works in a secondary sense without undermining justification by Christ's righteousness alone: If we suppose that not only higher degrees of glory in heaven, but heaven itself, is in some respect given in reward for the holiness and good works of the saints, in this secondary an derivative sense, it will not prejudice the doctrine we have maintained Jonathan Edwards, “Justification by Faith Alone” God may already be disposed by Christ's righteousness to make believers perfectly happy, yet still choose to bestow that happiness as a reward for their subsequent holiness and obedience: By the merit and righteousness of Christ, such favour of God towards the believer may be obtained, as that God may hereby be already, as it were, disposed to make them perfectly and eternally happy. But yet this does not hinder, but that God in his wisdom may choose to bestow this perfect and eternal happiness in this way, viz. in some respect as a reward of their holiness and obedience Jonathan Edwards, “Justification by Faith Alone”

Spurgeon is more cautious about degrees of glory. The idea of degrees of glory in heaven based on works is a subtle way of reintroducing self-righteousness and boasting: I fear sometimes that a doctrine which is popular in the Church, about degrees of glory, is not altogether unassociated with that old self-righteousness of ours which is very loath to die Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” If there are degrees of glory in heaven, they cannot be based on works but must come from divine grace alone: For my part, I do not see anything about degrees in Glory in Scripture, and I do not believe in the doctrine—at least if there are degrees, mark this—they cannot be according to works but must be of Divine Grace alone Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” Basing eternal differences in glory on human devotion would reintroduce salvation by works, which is contrary to the covenant of grace (Romans 3:27, Galatians 4:30): I cannot consider that because one Christian has been more devoted to Christ than another, therefore there will be an eternal difference, for this is to introduce works. This is to bring in again the old Hagar marriage and to bring back the child of the bondwoman, whereof God has said, "The son of the bondwoman shall not be heir with My son, even with Isaac Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” Here Spurgeon and Edwards differ in emphasis: Edwards allows that Scripture speaks of degrees of glory according to holiness, while insisting that any such reward rests entirely on Christ's worthiness; Spurgeon warns that even the language of degrees can become a back door for self-righteousness.

The Christian life is a life of active obedience

Henry especially develops the practical call to good works. Sanctification consists of two parts: dying to sin and living to righteousness (Romans 6:1–23): In general it has two things in it, mortification and vivification—dying to sin and living to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well Matthew Henry, “Exposition of the Old and New Testaments” Yielding ourselves to God must be as living sacrifices, not dead carcasses, and the surest evidence of spiritual life is the dedication of ourselves to God (Romans 6:13): To yield a dead carcase to a living God is not to please him, but to mock him: "Yield yourselves as those that are alive and good for something, a living sacrifice," ch. xii. 1. The surest evidence of our spiritual life is the dedication of ourselves to God Matthew Henry, “Exposition of the Old and New Testaments” The members of the body, once withdrawn from the service of sin, must be actively employed as instruments of righteousness in the service of God: The members of our bodies, when withdrawn from the service of sin, are not to lie idle, but to be made use of in the service of God. When the strong man armed is dispossessed, let him whose right it is divide the spoils Matthew Henry, “Exposition of the Old and New Testaments” Christians must make serving God their main business and not be lazy in it (Romans 12:11): Those that would approve themselves Christians indeed must make religion their business—must choose it, and learn it, and give themselves to it; they must love it, and employ themselves in it, and abide by it, as their great and main business Matthew Henry, “Exposition of the Old and New Testaments”

Henry also gives concrete instruction about the use of gifts and resources. Whatever gifts believers have, they received them from God and received them for the good of others, not for self-exaltation (Romans 12:3–5): Therefore we must not be puffed up with a conceit of our own attainments, because, whatever we have, as we received it, so we received it not for ourselves, but for the good of others Matthew Henry, “Exposition of the Old and New Testaments” Believers must neither be proud of their gifts nor bury them under a false humility, but should actively use them for the good of others in the strength of Christ's grace (Romans 12:6): As we must not on the one hand be proud of our talents, so on the other hand we must not bury them. Take heed lest, under a pretence of humility and self-denial, we be slothful in laying out ourselves for the good of others Matthew Henry, “Exposition of the Old and New Testaments” Christians must not only speak kindly but actually give material help to fellow believers who lack necessities (Romans 12:13): It is but a mock love which rests in the verbal expressions of kindness and respect, while the wants of our brethren call for real supplies, and it is in the power of our hands to furnish them Matthew Henry, “Exposition of the Old and New Testaments” Those who have resources must share them with needy saints, feeling their wants as their own: It is the duty of those who have wherewithal to distribute, or (as it might better be read) to communicate to those necessities. It is not enough to draw out the soul, but we must draw out the purse, to the hungry Matthew Henry, “Exposition of the Old and New Testaments” Christians should be eager and forward to show hospitality, seeking opportunities to welcome strangers: It intimates, not only that we must take opportunity, but that we must seek opportunity, thus to show mercy. As Abraham, who sat at the tent-door (Gen. xviii. 1), and Lot, who sat in the gate of Sodom (Gen. xix. 1), expecting travellers, whom they might meet and prevent with a kind invitation, and so they entertained angels unawares, Heb. xiii. 2 Matthew Henry, “Exposition of the Old and New Testaments”

Spurgeon connects this active obedience to assurance and witness. Knowing that all sins are forgiven and that Christ will bring the believer safely to glory produces grateful service: When I know that every sin of mine is forgiven, that I cannot be lost, that Christ has sworn to bring me to the place where He is—then I say, Lord what is there that I can do for You Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” The believer lives to bring forth fruits of righteousness by Jesus Christ, to the glory and praise of God: O for Divine Grace, that we may live to the praise of the glory of His Grace, wherein He has made us accepted in the Beloved, bringing forth the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” Christians should commend themselves and their religion by deeds, not by mere words: Let us imitate God, then, in this. If we would commend our religion to mankind, we cannot do it by mere formalities, but by gracious acts of integrity, charity and forgiveness, which are the proper discoveries of grace within Charles Spurgeon, sermon “Love's Commendation” Believers should pray for, witness to, and live consistently before those who do not believe (Romans 3:3): If some do not believe, let us who do believe, make them the constant subject of our prayers—and then let us tell them what is to be believed—and bear our witness to the saving power of the Gospel Charles Spurgeon, sermon “God Justified, Though Man Believes Not” Christians should make it a habit to speak of Christ to others in order to bring them to faith: I heard of a Christian who always spoke about Christ to, at least, one person every day. I commend the example for your imitation. How many of us could say that we do that? I know there are some here who do 10 times as much as that. It has grown to be a habit with them to speak of Christ to everyone they meet, but it is not the habit of all who believe Charles Spurgeon, sermon “God Justified, Though Man Believes Not”

Peace with God rests on Christ alone

Spurgeon closes the practical application by insisting that peace with God cannot rest on moral improvement. Moral reformation and turning over a new leaf cannot be the ground of peace with God, because no one is justified by the works of the law (Romans 3:20, Romans 5:1): Now, let this man be reminded that it is written, "By the works of the Law there shall no flesh be justified in His sight." All these moral things of which he has spoken are good enough in themselves Charles Spurgeon, sermon “Peace By Believing” Good works and moral improvements are useful as fruits of Christianity, but they are useless and unstable as foundations for peace with God (Romans 5:1): They will be very excellent in the temple of Christianity if they are placed at the top. But, if they are used as foundations, a builder might as well use tiles and slates and chimney-pots for foundations and cornerstones as use these reformatory actions as a ground of dependence Charles Spurgeon, sermon “Peace By Believing” Christians must not base their peace with God on present joys, experiences, or good works, but solely on justification by faith: Let me warn you, Beloved, though this may not seem a case as dangerous as some others, yet let me warn you that it is essential to our comfort that we should stand to this and to this only—being justified by faith—we have peace with God. Our peace is solely the result of a justification achieved through faith and not the result of enjoyments, nor of graces, much less of good works, or of any foolish irrational impression which we may think we have been favored with Charles Spurgeon, sermon “Peace By Believing” Trusting in outward religious decorations, a respectable name, or good works cannot protect a person from divine judgment: And if they had then gone inside and trusted to the painting and graining of the lintel, the destroying angel would have found them out and destroyed them. If, again, they had said, "We will write up our name over the door—it is a respectable name. We will record the list of our charities and good works over the door," the angel would have smitten through the whole Charles Spurgeon, sermon “Peace By Believing” Morality is good in its own sphere but it cannot save a dying man, just as a clean face cannot save a drowning man: Nor will morality save a dying man. The clean man may sink with all his cleanliness and the dirty man may be drawn up with all his filth, if the rope does but get its hold of him Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”

Henry adds that those in an unregenerate state cannot please God because they lack grace and an interest in Christ, the pleasing Mediator (Romans 8:8): Hence he infers (v. 8), Those that are in the flesh cannot please God. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God, wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator Matthew Henry, “Exposition of the Old and New Testaments” The Jews' unbelief also came from a proud reliance on their own works and merits instead of depending on Christ's righteousness (Romans 10:3): A proud conceit of their own righteousness: Going about to establish their own—a righteousness of their own devising, and of their own working out, by the merit of their works, and by their observance of the ceremonial law. They thought they needed not to be beholden to the merit of Christ, and therefore depended upon their own performances as sufficient to make up a righteousness wherein to appear before God Matthew Henry, “Exposition of the Old and New Testaments” Election is purely of free grace, not for the sake of works done or foreseen, otherwise it would not be grace (Romans 11:6): The eternal election, in which the difference between some and others is first founded, is purely of grace, free grace; not for the sake of works done or foreseen; if so, it would not be grace Matthew Henry, “Exposition of the Old and New Testaments” The gospel is given not only to be known and believed, but to be obeyed as a rule of practice (Romans 10:16): Observe, The gospel is given us not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice Matthew Henry, “Exposition of the Old and New Testaments”

The consistent testimony of these authors is that good works have no place in the foundation of a sinner's acceptance with God, but they have an essential place in the life that flows from that acceptance. Justification is by faith alone, through Christ's righteousness alone, and by grace alone. Good works are the fruit of union with Christ, acceptable to God only in him, and rewarded only for his sake. This order preserves both the freeness of grace and the reality of Christian obedience.