I.
What Are Good Works?
Good works are such as are
performed according to the law of God, such as proceed from a true faith, and
are directed to the glory of God. Three things, therefore, claim our attention in
the exposition of this question: 1. The conditions necessary to
constitute a work good in the sight of God. 2. The difference between the
works of the regenerate and the unregenerate. 3. In what respect, or how
far the moral works of the ungodly are sins.
First, that a work may be a good
and pleasing in the sight of God these three conditions are necessary: 1.
It must be commanded by God. No creature has the right, or power to institute
the worship of God. But good works (we speak of moral good) and the worship of
God are the same. . . . 2. That a work may be good it must proceed from a true
faith, which rests upon the merits and intercession of Christ, and from which
we may know that we, together with our works, are acceptable to God for the
sake of the mediator. To do anything from a true faith is: 1. To believe that
we are acceptable to God for the sake of the satisfaction of Christ. 2. That
our obedience itself is pleasing to God, both because it is commanded by him,
and because the imperfection which attaches itself to it is made acceptable to
God for the sake of the same satisfaction of Christ on account of which God is
well pleased with us. Without faith it is impossible for anyone to please God.
. . . 3. That a work may be good, it must be referred principally to the honor
and glory of God. Honor embraces love, reference, obedience and gratitude.
Hence, to do anything to the honor of God, and that for the sake of showing our
thankfulness for the benefits which we have received. There is a necessity that
our works, in order that they may be good and acceptable to God, should be
referred to the divine glory, and not to our own praise or advantage; otherwise
they will not proceed from the love of God, but from a desire to advance our
own selfish interests and will thus be mere hypocrisy. God must, therefore, be
respected first whenever we do anything; nor must we care what men say, whether
they praise or reprobate us, if we have the assurance that we please God in
what we do, according to what the Apostle says, “Do all to the glory of God.”
(1 Cor 10:31.). yet we may at the same time lawfully and profitably desire and
seek true glory, according as it is written, “Let your light so shine before
men that they may see your good works, and glorify your Father which is in
heaven.” (Matt. 5:16.) (The Commentary of Zacharias Ursinus: On the
Heidelberg Catechism—The Protestant Christian Doctrines, Dating to 1563 [trans.
G. W. Williard; Pantianos Classics, 1888], 487, 488-89)
III.
Are the Works of the Regenerate Perfectly Good
The works of the saints are not
perfectly good or pure in this life: 1. Because even those who are
regenerated do many things which are evil, which are sins in themselves, on
account of which they are guilty in the sight of God, and deserve to be case
into everlasting punishment. Thus, Peter denied Christ thrice; David committed
adultery, slew Uriah, attempted to conceal his wickedness, numbered the
children of Israel, &c. The law now declares, “Cursed be he that
confirmeth not all the words of this law to do them.” (Deut. 27:26.) 2.
Because they omit doing many good things which they ought to do according to
the law. 3. Because the good works which they perform are not so perfectly good
and pure as the law requires; for they are always married with defects, and
polluted with sins. The perfect righteousness which the law requires is
wanting, even in the best work of the saints. The reason for this is easily
understood, inasmuch as faith, regeneration, and the love of God and our
neighbor, from which good works proceed, continue imperfect in us in this life.
As the cause is, therefore, imperfect, it is impossible that the effects which
flow from this cause should be perfect. “I see another law in my members,
warring against the law of my mind.” (Rom. 7:23.) This is the reason why the
works of the godly cannot stand in the judgment of God. “Enter not into
judgment with thy servant; for in thy sight shall no man living be justified.” “Cursed
be he that confirmeth not all the words of this law to do them.” (Ps. 143:2.
Deut. 27:26.) Inasmuch, therefore, as all our works are imperfect, it becomes us
to acknowledge and lament our sinfulness and infirmity and press forward to
much the more towards perfection.
From what has now been said, it is
evident that the figment, or conceit of the Monks in reference to works of
supererogation by which they understand such works are done over and above what
God and the law require from them, is full of impiety; for it makes God a
debtor to man. Yea, it is a blasphemous doctrine; for Christ himself has said, “When
ye shall have done all those things which are commanded you , say, We are
unprofitable servants; for we have done that which was our duty to do.” (Luke 17:10.)
(Ibid., 491-92)
V.
Why Good Works Are to Be Done, Or Why Are They Necessary?
. . . .1. Good works are to be
done in respect to God. 1. That the glory of God our heavenly Father,
may be manifested. . . . 2. That we may render unto God the obedience which he
requires, or on account of the command of God. God requires the commencement of
obedience on this life, and the perfection of it in the life to come. . . . 3.
What we may thus render unto God the gratitude which we owe unto him. It is
just and proper that we should love, worship and reverence him by whom we have
been redeemed, and from whom we have received the greater benefits, and that we
should declare our love and gratitude by our obedience and good works. . . .
II. Good works are to be done on
our own account. 1. That we may thereby testify our faith, and be assured of
its existence in us and by the fruits which we produce in our lives. . . . “.
What we may be assured of the fact that we have obtained the forgiveness of sins
through Christ, and that we are justified for his sake. Justification and
regeneration are benefits which are connected and knit together in such a way a
s never to be separated from each other. . . . 3. That we may be assured of our
election and salvation. . . . . 4. That our faith may be exercised, nourished,
strengthened and increased by good works. . . . 5. That we may adorn and
commend our profession, life and calling by our good works. . . . 6. That we
may escape temporal and eternal punishment. “Every tree that bringeth not forth
good fruit is hewn down and cast into fire.” “If ye live after the flesh ye
shall die.” “Thou with rebukes dost correct man for iniquity.” (Matt. 7:19. Rom.
8:13. Ps. 39:11.)
7. That we may obtain from God
those temporal and spiritual rewards, which, according to the divine promise,
accompany good works both in this and in a future life. “Godliness is
profitable unto all things, having promise of the life that now is, and of that
which is to come.” (1 Tim. 4:8.) . . .
The question, whether good works
are necessary to salvation, belongs properly to this place. There have been
some who have maintained simply and positively, that good works are necessary
to salvation, whilst others, again, have held that they are pernicious and
injurious to salvation. Both forms of speech are ambiguous and inappropriate,
especially the latter; because it seems not only to condemn confidence, but
also the desire of performing good works. It is, therefore, to be rejected. The
former expression must be explained in this way; that good works are necessary
to salvation, not as a cause to an effect, or as if they merited a reward, but
as a part of salvation itself, or as an antecedent to a consequent, or a means
without which we cannot obtain the end. In the same way, we may also say, that
good works are necessary to righteousness or justification, or in them that are
to be justified, viz: as a consequence of justification, with which regeneration
is inseparably connected. But yet we would prefer not to use these forms of
speech, 1. Because they are ambiguous. 2. Because they breed contentions,
and give our enemies room for caviling. 3. Because these expressions are
not used in the Scriptures with which our forms of speech should conform as
nearly as possible. We may more safely and correctly say, That good works are
necessary in them that are justified, and that are to be saved. To say that
good works are necessary in them that are to be justified, is to speak
ambiguously, because it may be so understood as if they were required before justification,
and so become a cause of our justification. (Ibid., 493, 494, 495)
