Understanding Merit: The relationship between good works and eternal life (part I)

[Written by Darius777]

(This blog will be the first of a three-part series on merit, understanding the relationship between good works and eternal life)

There are many reasons why I have strongly desired to touch upon this topic, but most importantly that all the glory of our salvation be ascribed to Christ, to His grace and that the distinction between law and gospel may be diligently preserved. It is my aim to introduce the topic with a brief description of the idea of merit, types of justice (which will appear for reclarification in every blog) and then begin our discussion of the topic in this first blog with the nature of the covenant of works established by God with Adam, and our current condition under the covenant of grace. We shall explore some questions related to the necessity and possibility of doing truly good works, and whether they are necessary for salvation. After that, we shall explore in what sense we can affirm rightly with Scripture that eternal life is rewarded to us because of our good works, and whether these works may be called meritorious. In the next blog, a comparison between the Papist schools of thought will be given, and how and in what manner the majority of the romanists have strongly departed from truth on this very important question. In the third blog, we shall conclude with explaining the right position, in harmony with Scripture, the fathers and some medieval scholastics. Just as it is the case with the biblical canon, this is another place where Protestantism can trace its roots to the patristic, through the medieval and into the 16th century without interruption. 

[Introduction: brief considerations concerning the different types of justice]

Of particular importance in understanding the subject at hand, are two types of justice frequently used by medieval, tridentine and post-tridentine theologians in the discussion of merit: distributive justice and commutative justice. The former deals with a just distribution of goods by an authority to its subjects based on merit or need. The latter deals with fairness and justice in individual transactions and exchanges. These are the following conditions of commutative justice: 1) the equality of thing to thing, which maintains that there is an equal value between the works and the reward; 2) a mutual giving and receiving on both sides, namely the subject who works gives “his works” to the retributor as payment, and the retributor receives them. Furthermore, the retributor in exchange gives the worker a reward, and receives from him works (which function as a kind of payment); 3) from the acceptance of said works by the retributor there arises a debt, and an obligation of justice in the retributor, by the force of the right acquired by the other through the work presented and given. In contrast, distributive justice does not require an absolute equality of moral value and worthiness, but simply that there be a proportion of agreement and suitability between them. It is required for distributive justice, that more reward be given than it is due to the work, there is however no mutual giving and receiving since this kind of justice does not concern itself with exchanges between individuals. 

When the first man was created, God established a covenant with him and the whole human race in him- namely, that by perfect obedience to the commandment which God gave to him, he and his posterity might enter into eternal life. Adam's obedience would have procured for the whole human race uninterrupted joy and fellowship with their Creator, in true righteousness and holiness. The reason the first man could offer perfect obedience to the law was because he was created in the image of God upright, in true righteousness and holiness, with a propensity to do good and love God. Adam could have offered obedience to God without any fault. Nevertheless, even this obedience that Adam could offer wouldn't be without the assistance of divine grace. After he fell and the whole race in him, he not only received death and misery but was also depraved in all his faculties, namely in his heart, mind and will and gradually by the passing of time became more corrupted. He now developed a propensity to evil, he could do evil without much difficulty, but he could do good with very much difficulty. Therefore, no human being that descended from Adam, nor Adam himself could repair the fault in which we brought ourselves; because when God made the covenant with Adam, the entire human race was bound to a perfect obedience to the law. So that this law might be fulfilled according to the rigor of justice, it was necessary that all of its commandments be kept, not just some; and at all times, not just occasionally; and that such obedience not be interrupted by the slightest sin. To this obedience was the human race bound in Adam, this is the bondage of the law- to observe the law perfectly without the slightest taint of sin. But one small sin would make us covenant breakers, and thus unable to render that perfect and complete obedience that the law requires according to strict justice, and by which we would enter into life, according to the words “Do this and live”. Just as the covenant command promised eternal life through the law, so was a dreadful curse passed upon all who do not render such obedience (Galatians 3:10). And since all have sinned (Romans 3:23), none could offer this obedience, instead of the law being to us a ministry of life and justification, we are all born under the bondage of the law (to fulfill the divine commandments so fully and completely without divine mercy and forbearance), which is “the ministry of death and condemnation” (2 Cor. 3:7). If Adam would have obeyed the law without it being interrupted by sin, he would have been justified by the law and would have obtained eternal life by the law (“to him that works, obedience, wages are not credited as a gift but as obligation”) from the debt of justice; but since such obedience was not offered by him, and consequently by the entire human race, no one can be justified by the law after the fall of Adam. 

It is clear that since we have all become slaves to sin, it is impossible for the unregenerate to offer obedience acceptable to God. It is written “without Me you can do nothing” (John 15:5), and “the carnal mind is enmity to the law of God: it is not subject to the law of God, nor can it be” (Romans 8:7), “who can bring a clean thing out of an unclean?” (Job 14:4)

Ellen White advances this idea:

“It is impossible for us, of ourselves, to escape from the pit of sin in which we are sunken. Our hearts are evil, and we cannot change them. “Who can bring a clean thing out of an unclean? not one.” “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” Job 14:4; Romans 8:7. Education, culture, the exercise of the will, human effort, all have their proper sphere, but here they are powerless. They may produce an outward correctness of behavior, but they cannot change the heart; they cannot purify the springs of life. There must be a power working from within, a new life from above, before men can be changed from sin to holiness. That power is Christ. His grace alone can quicken the lifeless faculties of the soul, and attract it to God, to holiness.”- Steps to Christ, chapter 2

That outward correctness of behavior, or civic righteousness, can be observed by the unregenerate is obvious. Namely, even the pagans established certain civic virtues, even the pharisees observed the law outwardly but inwardly their heart was far from acceptable to God. But it is clear that God wants the heart to be renewed before true and sincere obedience can be offered to Him: 

"I will give them one heart, and put a new spirit within them; and I will remove the heart of stone from their flesh and give them a heart of flesh, that they may walk in My statutes and keep My ordinances and do them. Then they will be My people, and I shall be their God.”- Ezekiel 11:19-21

"I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit within you; I will remove from you your heart of stone and give you a heart of flesh. And I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances."- Ezekiel 36:25-27

"The Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, so that you may live.”- Deuteronomy 30:6

In all these texts, it is clear that true obedience rendered to the law cannot exist unless God first circumcises and regenerates the heart. Regeneration is described in these passages as the cause of true and sincere obedience. Without this cause, it is impossible for the effect to be reached. Without regeneration, one cannot walk in God's statutes. Therefore, it is sufficiently evident that without the grace of regeneration, it is impossible to offer true and sincere obedience to God, one that is acceptable to Him. 

Therefore, it is evident that no human being after Adam, whether regenerate or unregenerate could offer such perfect obedience that fulfills the law according to the debt of justice, for such a perfection requires uninterrupted obedience by any sin, also perpetual obedience to the highest degree in all commandments which none of the regenerate are said to offer. For even those to whom much grace was given, should say according to Paul “Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me.” (Phillipians 3:12)

To this, Paul adds the words “All of us, then, who are mature should take such a view of things.” To this end, the regenerate must continually and daily pray “forgive us our debts”, “Do not enter into judgement with thy servant”, and should sat “We all stumble in many ways”, “If we say we have no sin, we deceive ourselves and the truth is not in us”. From this, I conclude that it is impossible to fulfill the law to such a degree in this life that nothing can be increased, and that God could if He wished judge us strictly according to justice without divine mercy and forbearance according to the strict measurement of the law. However, Scripture is clear that the regenerate can offer obedience that is acceptable to God through Jesus Christ (1 Peter 2:5), and that a good tree will produce good fruit (Matthew 7:17), and that they shall truly love God and their neighbour, for he that does not love does not know God (1 John 4:8), but love is the fulfillment of the law (Romans 13:10). Therefore, he who loves truly fulfills the law, not so perfectly that nothing can be increased, but in such a way that nothing is lacking for the nature of true and sincere obedience. This is the meaning of the righteous requirement of the law being fulfilled in us (Romans 8;4), namely that God requires from all regenerate christians that they strive to keep the law as much as it's possible through grace, so that the essence of true obedience is found- namely, actions proceeding from true love for God and aimed at His glory alone. However, God doesn't require some specific degree of perfection from regenerate believers in order to enter heaven, but simply that this true and sincere obedience as much as its possible through grace be found. 

1. Whether regenerate Christians are under the obligation to keep the law of God? Whether perfection is demanded of them?

Concerning perfection, it is impossible to fulfill the law according to the rigor of justice, but according to divine clemency there is a qualified and broader sense in which it may be said that perfection is possible in a regenerate christian. For those accustomed to the scholastic method, the distinction between the perfection of parts and the perfection of degrees must be observed. The former means that, all that is necessary to the essence of true and sincere obedience rendered to the law exists in the faithful, namely genuine love for God and for the neighbor, a detestation of sin, a desire to fulfill the commands and statutes of God, a desire that our works be oriented toward the glory of God. We grant that such perfection of the law exists in mature believers in this life. The latter means that one fulfills in this life the law so perfectly that no taint of sin, no sinful desire, thought or action proceed from man- such that He can stand the strict judgement of God without mercy and the mediation of Christ. The former is orthodox and altogether necessary to be believed, the latter we denounce as heretical and as having pelagian sentiments. 

Ellen White beautifully expresses this truth throughout her writings:

"No one who claims holiness is really holy. Those who are registered as holy in the books of heaven are not aware of the fact and are the last ones to boast of their own goodness. None of the prophets and apostles ever professed holiness, not even Daniel, Paul, or John. The righteous never make such a claim. The more nearly they resemble Christ, the more they lament their unlikeness to Him, for their consciences are sensitive, and they regard sin more as God regards it...

"...The only safe position for any of us to take is to consider ourselves sinners, daily needing divine grace. Mercy through the atoning blood of Christ is our only plea.... Those who have the truth as it is revealed in that Holy Word must stand fast on the platform of truth, relying on, “It is written.” FH 82.4-FH 82.5

"The apostle Paul had been caught up to the third heaven and had seen and heard things that could not be uttered, and yet his unassuming statement is: “Not as though I had already attained, either were already perfect: but I follow after.” Philippians 3:12. Let the angels of heaven write of Paul's victories in fighting the good fight of faith. Let heaven rejoice in his steadfast tread heavenward, and that, keeping the prize in view, he counts every other consideration dross. Angels rejoice to tell his triumphs, but Paul makes no boast of his attainments. The attitude of Paul is the attitude that every follower of Christ should take as he urges his way onward in the strife for the immortal crown." AA 560.2-AA 562.1

2. Whether good works are necessary for salvation?

Concerning this question, a difference in words existed between the Lutherans and the Reformed, although they agreed on the substance of the matter. The former preferred to use the words “good works are not necessary for salvation” to stress that our good works do not by themselves produce, acquire or maintain our salvation- namely that they are not meritorious causes of our salvation. The latter preferred to use the expression “good works are necessary for salvation”, because “without holiness you will not see the Lord” (Heb 12:14), or unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (Matt. 5:20). Therefore, both camps agree that our good works are not necessary for eternal life as meritorious causes (that is causes which by themselves produce, obtain and require the effect- only Christ's righteousness is a meritorious cause of our salvation). Likewise both camps maintained that a justified person would cease to have faith and therefore, lose salvation if he would live in sin and persist in it. Likewise both camps agreed that good works are necessary for a christian to strive and perform in this life, the sole controversy being whether the proposition “good works are necessary for salvation” and “it is impossible to be saved without good works” are godly and sound propositions that can be preached in the church and that can serve the well being of christian souls. However, there was no controversy on the substance of the matter, but merely about the words used: 

“I know that the [lutheran] theologians with whom we contend have a different intention, and this debate, like many others, ultimately reduces to a mere logomachy. For although they do not want to say that good works are necessary for salvation and that it is impossible to be saved without good works, they nonetheless teach and assert that no one can be saved who remains in sins and neglects good works.”- LeBlanc, Theological Theses, On Good Works, p. 804

Lutheran position

“We also reject and condemn the dogma that faith and the indwelling of the Holy Ghost are not lost by wilful sin, but that the saints and elect retain the Holy Ghost even though they fall into adultery and other sins and persist therein.”- Formula of Concord, Epitome, IV. Good works

“Above all, therefore, the false Epicurean delusion is to be earnestly censured and rejected, namely, that some imagine that faith and the righteousness and salvation which they have received can be lost through no sins or wicked deeds, not even through wilful and intentional ones, but that a Christian although he indulges his wicked lusts without fear and shame, resists the Holy Ghost, and purposely engages in sins against conscience, yet none the less retains faith, God’s grace, righteousness, and salvation. Against this pernicious delusion the following true, immutable, divine threats and severe punishments and admonitions should be often repeated and impressed upon Christians who are justified by faith: 1 Cor. 6:9: Be not deceived: neither fornicators, nor idolaters, nor adulterers, etc., shall inherit the kingdom of God. Gal. 5:21; Eph. 5:5: They which do such things shall not inherit the kingdom of God. Rom. 8:13: If ye live after the flesh, ye shall die. Col. 3:6: For which thing’s sake the wrath of God cometh upon the children of disobedience.”- Formula of Concord, Solid Declaration, IV. Good works

Reformed position 

"We are falsely accused as if by this doctrine we abolish the study of good works and deny their necessity; yet it is manifest from what has already been said that neither justifying faith nor justification itself can exist in adults without sanctification and the study of good works. In this sense, we acknowledge that they are absolutely necessary for salvation, although not as meritorious causes of justification or salvation," - Polish Reformed Confession of Thorn, Chapter 4 on Grace, Section 2, Number 9.

“Indeed, this aligns with the doctrine of Reformers in the Kingdom of Poland, as made evident in their Confession presented at the Thorun Colloquy. They refute the accusation that they believe those once justified cannot lose God's grace, its assurance, or the Holy Spirit, even if they indulge in sins at will, arguing instead that even the reborn, when they relapse into sins against conscience and persist in them for a while, retain neither true faith, God's justifying grace, nor its assurance or the Holy Spirit during that period, incurring anew the guilt of wrath and eternal death, hence, unless revived to repentance by God's special grace (which they do not doubt will occur for the elect), they are indeed condemnable. For the reborn cannot persist in sins against conscience without losing true faith, separating it from love for God and neighbor, thus ceasing to be true, i.e., salvific and justifying, as it stops the act of saving and justifying and no longer renders the person pleasing to God or acceptable for eternal life.”- Louis LeBlanc, Theological Theses, On the Subject of Faith

The confession of Thorn says that “good works are absolutely necessary for salvation” because "justification cannot exist without sanctification”. This means that, sanctification is a causa sine qua non (cause without which) neither justification nor eternal life can exist in the regenerate. Sometimes we have knowledge of the cause through its effects, if they are produced out of necessity. For instance, fire causes and produces smoke, but we have infallible knowledge of the fire through its effect, namely the smoke. Therefore we can accurately say that if there was no smoke, there could be no fire- just as no cause can exist if the inseperable effect joined to it does not proceed from it, so neither can eternal life and justification exist if sanctification and good works do not certainly and infallibly follow it. This is the meaning of the phrase “causa sine qua non” or “necessary causes without which”. It can also be said that between good works and eternal life there is the relationship between the means and the end. The means are those things which lead the way and tend toward the end, if one does not follow the means to reach the end, the end will not be reached. For instance, if we be commanded to go in battle (means) so that we might obtain victory and a crown of glory (the end), we must of necessity go to battle. However, simply going to battle won’t guarantee victory, fighting in battle isn't a meritorious cause of victory, doesn't itself produce it; but it is a cause or condition without which victory cannot be attained. A more vivid and biblical example is that of the apostle Paul, who compares sanctification with a race: "Do you not know that in a race all the runners run, but only one receives the prize? Run in such a way as to get the prize.” (1 Corinthians 9:24)

While participating in a race doesn't by itself produce or obtain the prize (as a meritorious cause would), it is still a cause or condition without which the prize cannot be obtained. This relationship is also illustrated through the image of the seed and the harvest: “For he who sows to his own flesh will from the flesh reap corruption, but he who sows to the Spirit will from the Spirit reap eternal life” (Galatians 6), “I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day” (2 Tim. 4:7). To repeat the point made earlier, the relationship between good works and eternal life is like that between a seed and the tree or fruit resulting from it, between a way and the end to which it leads, between a fight and the victory which proceeds from it, or between a race and the prize given for those who race well. 

This is the biblical doctrine concerning the relationship between good works and eternal life. French Reformed theologian Louis LeBlanc beautifully explains the relationship between good works and eternal life: 

“Good works are not simply a condition assumed in those who are to obtain eternal life; but they are the way that leads to it, and the means ordained by God through which one certainly and effectively arrives at eternal happiness. For, as the Apostle says in Romans 2, there will be tribulation and distress for every human being who does evil, but glory, honor, and peace for everyone who does good. And to those who by patience in well-doing seek glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth but obey unrighteousness, there will be wrath and fury. This relates to what the same Apostle says in Romans 8, If you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live. Hence it is said that by good works our calling and election are made sure, and an entrance into the kingdom of our Lord Jesus Christ is provided for us. Strive, says Peter, to make your calling and election sure by good works. For if you do these things, you will never fall. Thus, an abundant entrance will be provided for you into the eternal kingdom of our Lord and Savior Jesus Christ, 2 Peter 1. And it also pertains to what James says in his epistle, chapter 1. Whoever looks into the perfect law of liberty and continues in it, not being a forgetful hearer but a doer of the work, this one will be blessed in what he does. And this is why the faithful, being diligent in good works, are said to work out their own salvation, Philippians 2. Work out your own salvation with fear and trembling, says Paul. Wherefore, writing to the Corinthians about the afflictions they patiently endure for Christ, he attributes to them that they work for us an eternal weight of glory. For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen, 2 Corinthians 4. For although the good works of the faithful do not by themselves and properly produce their eternal salvation and glory, they are rightly said to work it because they are means tending and leading to it, and which by God's ordination and promise are infallibly and necessarily followed by eternal life and glory.”- Theological Theses, p. 805-806

“This very thing is no less expressly delivered concerning future glory. For since good works have the relation of the means to the end (John 3:5, 16; Matt. 5:8); of the “way” to the goal (Eph. 2:10; Phil. 3:14); of the ‘sowing’ to the harvest (Gal. 6:7, 8) . . . of labor to the reward (Matt. 20:1); of the “contest” to the crown (2 Tim. 2:5; 4:8), everyone sees that there is the highest and an indispensable necessity of good works for obtaining glory. It is so great that it cannot be reached without them (Heb. 12:14; Rev. 21:27).”- Francis Turretin, Institutes of Elenctic Theology 

3. Whether eternal life belongs to grace or to merit? 

This seems like a superfluous question to ask since it is obvious that eternal life belongs to grace, rather than merit. 

"Set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ,”- 1 Peter 1:13

"For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”- Romans 6:23

Therefore it is plainly evident that eternal life, which is going to be brought to us at the revelation of Jesus Christ has the nature of grace, and of an undeserved gift, especially since it is contrasted with wages, which signify a just remuneration for sin. On the other hand, eternal life is a free gift proceeding from God's grace. 

However, Scripture also frequently talks about eternal life as a reward given and promised to our good works. 

"Each will receive his own reward according to his own labor"- 1 Corinthians 3:8

“Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven”- Matthew 5:11-12

“Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.”- Galatians 6:7-8

“For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. He told them, ‘You also go and work in my vineyard, and I will pay you whatever is right.’”- Matthew 20:1,4

Therefore, there remains the question how is this tension solved between eternal life being a reward given to works and eternal life having the nature of grace? 

Firstly, it should be noted eternal life is called a reward in the following sense: out of God's promise alone, He ordained that He will repay our works with eternal life; our works aren't by themselves demanding eternal life from God if His promise to reward them did not exist, the reward is not due to the labor strictly by right and from proper justice, rather it is by God's promise and ordination alone that such gift will be repaid to our works, because of His grace alone and not because of the intrinsic value of our works. 

“Therefore, if we have any right to eternal life through our good works, it is founded on the gratuitous promise of God, who in His immense goodness has declared in His word that He wills to reward our services, however weak and meager, with eternal life and glory: even though without any injustice He could neither give nor promise such a great and magnificent reward to our works.”- LeBlanc, Theological Theses, ibid. 

Secondly, it must be held that our good works since they suffer in many defects and cannot be exacted to the utmost perfection that the law requires, are not of an equal value or price with the gift of eternal life (which is a good entirely perfect). Of all our good works, none are better than suffering for Christ's sake and enduring persecution for His name, yet of these works the apostle Paul says: 

"I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.”- Romans 8:18

"For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison," 2 Corinthians 4:17

"Give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap."- Luke 6:38

Therefore, the value and worthiness of eternal life far exceeds that of our good works, this means our works aren't repaid as in a trade affair, out of strict justice, but we are given a gift that far exceeds the value of what we can offer to God. And although there is no proportion of arithmetic equality (equality of thing with thing), there is a certain proportion of congruence between them (it is fitting and appropriate that God reward a seed with a harvest, a racer with a crown, thus it is fitting and appropriate for God to reward our good works which are so imperfect, due to His mercy and grace with eternal life, a price far exceeding the value of that which we can pay). 

Thirdly, we can ask whether God rewards our works with eternal life out of justice. To this question, we answer with the apostle Paul: 

"For God is not unjust so as to overlook your work and the love that you have shown for His name in serving the saints, as you still do". (Hebrews 6:10)

While it can be truly said that God rewards us out of justice, justice here must not be understood strictly and properly, as that justice which excludes mercy and grace, which compensates the accepted debt with an equal reward, as though God were a debtor to us out of justice; but rather as faithfulness, which is a kind of justice understood in a broader sense (a person who is faithful to his word is said to be just on that account since he keeps his word). It is in this sense alone that it be said that God rewards us out of justice, when we, although our works did not themselves come close to the value of eternal life, out of sheer faithfulness to His promise has rewarded our works with a glory beyond comparison. In this sense, God is a debtor to Himself, not to our works. God exercises a kind of distributive justice (see introduction) when rewarding each “according to their work”. He gives to each one according to the quality of the good works, rewarding good works with a good reward; and moreover according to a certain proportion of the works, because He grants greater and clearer rewards to greater and holier works. 

Lastly, it may be asked whether eternal life is merited by works. It is necessary to take merit in two senses: properly and strictly, or improperly and broadly. In the former sense, merit means some work which is exactly equal in worthiness and dignity to the reward, and one that necessarily demands the reward from the giver out of strict justice, without respect to the divine promise. In the latter sense, the word “merit” is often used by the fathers to signify any work by which we achieve and obtain something, and which is ordained to some reward. For them to merit eternal life simply means to obtain a reward through works. While Protestants have rightly objected against the former sense (we will deeply explore the reasons why this was the case), the latter sense is sound and orthodox. The relationship between good works and eternal life are like that of a seed and the fruit, of a way and the end to which it leads, of a race to a crown, of a battle to victory- that is the relationship of the means to the end. We have indeed observed, that there is a sense in which we obtain from God eternal life through our works (not as though our works are properly efficient or meritorious causes- works that by themselves produce the effect, but simply works that by God's ordination are infallibly followed by some gift given out of sheer grace and generosity). Therefore, many of the Latin fathers and medievals who used the word merit agree with protestants concerning the substance of the matter, although there is some disagreement about whether it's appropriate to use the word merit in this given context. The language of merit broadly taken is sometimes positively employed in the protestant confessions: 

"We teach that good works are meritorious not of remission of sins, gratis, or of justification, but of other rewards, corporal and spiritual, in this life and after this life; for Paul says, 'Each one will receive his own reward according to his labor.' Therefore, there will be different rewards for different labors." Similarly, in Article 20, it says: "Afterward, because works please God, they merit other corporal and spiritual rewards. For there are degrees of glory among the saints."- Apology of the Augsburg Confession, Article 6

While the broad sense of merit is biblically sound, the language of merit is not commendable because its original and sound meaning has been twisted by many romanist theologians and we ought to use language which best preserves the truth and leaves the least possibility of being interpreted in a heretical sense. 

Conclusion 

This will suffice as a sufficient explanation of the historic Protestant view on good works, and their relationship to eternal life. In the second blog, we will explore the diverse views of the Roman Catholics on merit, and in the third blog, we will provide a critique of the Roman Catholic view on merit, the relationship of good works to eternal life.