The Twenty-fourth Lord’s Day

24 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 James 2:14, James 2:17, James 2:20, James 2:22, and James 2:24, under various forms of words,1 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,2 by good works.
And it is proved 1. From a comparison of like things from James 2:15-18.3 2. By another comparison of likes; namely, of such a fruitless faith in men and devils, James 2:19.4 3. From the example and pattern of that faith that was in Abraham, James 2:21,5 the conclusion for all of this is set down in this James 2:22. In this verse two things are determined, 1. That true and justifying faith is fruitful of good works.6 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.7 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.8
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.
1 James 2:14, James 2:20, James 2:22, James 2:24 What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? … Thus also faith by itself, if it does not have works, is dead… But do you want to know, O foolish man, that faith without works is dead? … Do you see that faith was working together with his works, and by works faith was made perfect? … You see then that a man is justified by works, and not by faith only.
2 That is, it demonstrates or presents evidence that faith is operating.
3 James 2:15-18 If a brother or sister is naked and destitute of daily food, and one of you says to them, "Depart in peace, be warmed and filled," but you do not give them the things which are needed for the body, what does it profit? 
Thus also faith by itself, if it does not have works, is dead. But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works.
4 James 2:19 You believe that there is one God. You do well. Even the demons believe-- and tremble! 
5 James 2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 
6 That is, faith produces or yields good works. 
7 That is, faith provides or supplies its own strength and force to the business of producing good works. 
8 Here “the perfection of faith” refers to the fulfillment, completion, expression, or outworking of faith.
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,1 because none of them come up to what the Law requires, and so all are sinful and imperfect.2
Reason 2. Because all our good works are debts, and therefore they can never properly merit or deserve pardon.3
Reason 3. Because the good works we do did not come from our own strength, but from the grace of God.4
Reason 4. Because our best good works are in themselves imperfect, and defiled with many uncleannesses.5
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.6 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 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.
1 Galatians 2:16 "knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. Romans 3:20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.
2 Romans 3:19 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. Galatians 3:10 For as many as are of the works of the law are under the curse; for it is written, "Cursed is everyone who does not continue in all things which are written in the book of the law, to do them."
3 Romans 4:4 Now to him who works, the wages are not counted as grace but as debt.
4 Colossians 1:29 To this end I also labor, striving according to His working which works in me mightily. 
5 Isaiah 64:6 But we are all like an unclean thing, And all our righteousnesses are like filthy rags; 
6 Luke 15:19 "and I am no longer worthy to be called your son. Make me like one of your hired servants."'
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;1 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.2 3. In respect to our own salvation, because good works are necessary to salvation; though not necessary as 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;3and 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 God4 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.5 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,
1 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.
1 Luke 17:10.
2 Matthew 5:16.
3 Ephesians 2:10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. 
4 Hebrews 12:14 Pursue peace with all people, and holiness, without which no one will see the Lord: 5 Romans 6:2; Romans 6:11; Romans 14:8; 2 Corinthians 5:15; Galatians 2:19.
But this is 1. As much against the nature of faith, and of a faithful 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.
1 The process of using your mind to consider something carefully. Informally, Ames is saying that if you racked your brain, you might conceive of a faithful man who has no good works, but it is not the norm.