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repeatedly modified the ideal to which, in their estimation, believers can attain. At first the
ideal was “freedom from all sin”; then, “freedom from all conscious sin,” next, “entire
consecration to God,” and, finally, “Christian assurance.” This is in itself a sufficient
condemnation of their theory. We naturally do not deny that the Christian can attain to the
assurance of faith.
I. SANCTIFICATION AND GOOD WORKS.
Sanctification and good works are most intimately related. Just as the old life expresses itself in
works of evil, so the new life, that originates in regeneration and is promoted and strengthened
in sanctification, naturally manifests itself in good works. These may be called the fruits of
sanctification, and as such come into consideration here.
1. THE NATURE OF GOOD WORKS.
a. Good works in the specifically theological sense.
When we speak of good works in
connection with sanctification, we do not refer to works that are perfect, that answer perfectly
to the requirements of the divine moral law, and that are of such inherent worth as to entitle
one to the reward of eternal life under the conditions of the covenant of works. We do mean,
however, works that are essentially different in moral quality from the actions of the
unregenerate, and that are the expressions of a new and holy nature, as the principle from
which they spring. These are works which God not only approves, but in a certain sense also
rewards. The following are the characteristics of works that are spiritually good: (1) They are
the fruits of a regenerate heart, since without this no one can have the disposition (to obey
God) and the motive (to glorify God) that is required, Matt. 12:33; 7:17,18. (2) They are not only
in external conformity with the law of God, but are also done in conscious obedience to the
revealed will of God, that is, because they are required by God. They spring from the principle
of love to God and from the desire to do His will, Deut. 6:2; I Sam. 15:22; Isa. 1:12; 29:13; Matt.
15:9. (3) Whatever their proximate aim may be, their final aim is not the welfare of man, but
the glory of God, which is the highest conceivable aim of man’s life, I Cor. 10:31; Rom. 12:1; Col.
3:17,23.
b. Good works in a more general sense.
Though the term “good works” is generally used in
theology in the strict sense just indicated, it remains true that the unregenerate can also
perform works that may be called good in a superficial sense of the word. They often perform
works that are in outward conformity with the law of God and may be called objectively good,
in distinction from flagrant transgressions of the law. Such works answer to a proximate aim
that meets with the approval of God. Moreover, in virtue of the remains of the image of God in
the natural man and of the light of nature, man may be guided in his relation to other men by