The Second Helvetic Confession Chapter
16
Of Faith and Good Works, and of Their Reward, and of Man's Merit
What
is faith? Christian faith is not an opinion or human conviction, but a most
firm trust and a clear and steadfast assent of the mind, and then a most certain
apprehension of the truth of God presented in the Scriptures and in the
Apostles' Creed, and thus also of God himself, the greatest good, and especially
of God's promise and of Christ who is the fulfillment of all promises.
<As Christ remarked to Peter that flesh and blood had
not revealed His divinity to Peter, so is true faith far more than mere belief
or convincement by all external means, to include Scripture.
True faith is the gift of God made manifest in man by the Holy Spirit.
It is the diminishing of this truth that causes much debate concerning
faith, whereby men attempt to divide and thus explain faith in an effort that
speaks of faith in general and of a particular or saving faith.
The truth is that all faith in the true sense of this word is from God
and is enough for the salvation of all mankind, not just one individual.
Faith being one of the communicable attributes of God cannot be thus
divided. The least measure of any
attribute of God is complete and most sufficient. >
Faith
is the gift of God. But this faith is a pure gift of God that God alone of
his grace gives to his elect according to this measure when, to whom and to the
degree he wills. And he does this by the Holy Spirit by means of the preaching
of the Gospel and steadfast prayer.
<Not in disagreement, but
not in agreement with the wording of the author here believing this allows for
some misunderstanding of the gift. By
grace alone as stated God gives faith to the elect, in God’s time and God’s
place, whom God chose before the foundation of the earth.
So far no problem found. However
steadfast prayer will not precede faith but will be the product of faith and
that may begin as faith most dim and grow to maturity by the ministry of the
Word of God, whether by preaching, or other means of communicating the Gospel.
I fail to see this terminology whereby preaching is a means of faith as
the standard in the Reformed church and such is not the best choice of wording
here. Preaching is a means of
grace; faith is the gift of God period. This may seem to be picking at things
insignificant. However grace precedes all and the attempt is not to ignore the
apostle who says that faith comes from hearing and that from the Word of God.
This is a place where we need care and precision in how we word the
doctrine. Prayer will be a result of grace shown, it will not precede grace.
Faith will come by grace in the hearing of God’s Word.
The “and steadfast prayer” I find troubling for this reason.
Anything that adds itself to the Word of God is not truth revealed. Even
prayer would give to man some merit in his salvation. The order or sequence is to be definite and clear here. Grace
then faith, a gift of God bestowed through the Gospel is a good and clear
statement. >
The increase of faith. This faith also has its increase, and unless
it were given by God, the apostles would not have said: "Lord, increase our
faith" (Luke 17:5). And all these things which up to this point we have
said concerning faith, the apostles have taught before us. For Paul said:
"For faith is the sure subsistence, of things hoped for, and the clear and
certain apprehension" (Heb. 11:1). And again he says that all the promises
of God are Yes through Christ and through Christ are Amen (II Cor. 1:20). And to
the Philippians he said that it has been given to them to believe in Christ
(Phil. 1:29). Again, God assigned to each the measure of faith (Rom. 12:3).
Again: "Not all have faith" and, "Not all obey the Gospel"
(II Thess. 3:2; Rom. 10:16). But Luke also bears witness, saying: "As many
as were ordained to life believed" (Acts 13:48). Wherefore Paul also calls
faith "the faith of God's elect" (Titus 1:1), and again: "Faith
comes from hearing, and hearing comes by the Word of God" (Rom. 10:17).
Elsewhere he often commands men to pray for faith.
<Man will not pray for faith unless by grace God has
first brought knowledge of the Gospel to man.
Faith is born and must be nurtured.
To grow in faith is a most laudable goal for believers that they may
stand fast in the day of temptation. The
command is not then to all mankind to pray for faith, for how can they pray for
what they don’t know exists. The
command is to the elect to pray not for the initial gift but more as a help in
their unfaithfulness that they may know the fullness of faith promised to the
elect. Faith can then be seen as
beginning in weakness as part of the new birth, and then maturing as the
knowledge of the believer matures in the knowledge and obedience to God>
Faith
efficacious and active. The same apostle calls faith efficacious and active
through love (Gal. 5:6). It also quiets the conscience and opens a free access
to God, so that we may draw near to him with confidence and may obtain from him
what is useful and necessary. The same [faith] keeps us in the service we owe to
God and our neighbor, strengthens our patience in adversity, fashions and makes
a true confession, and in a word brings forth good fruit of all kinds, and good
works.
<All faith is efficacious! Christ said the faith as large as a single mustard seed could
move a mountain. If it is not
efficacious, it is not true faith, but the mere vain belief of man.
Belief can exist without faith. Christ
will say to some on that last day that have wrought much in His holy name, I
know you not. Surely these have
knowledge, and have believed, else why do works in the name of Christ? Yet it was without the gift of faith and thus vain, and in
the words of Christ made them workers of inequity. >
Concerning
good works. For we teach that truly good works grow out of a living faith by
the Holy Spirit and are done by the faithful according to the will or rule of
God's Word. Now the apostle Peter says: "Make every effort to supplement
your faith with virtue, and virtue with knowledge, and knowledge with
self-control," etc.(II Peter 1:5 ff.). But we have said above that the law
of God, which is his will, prescribes for us the pattern of good works. And the
apostle says: "This is the will of God, your sanctification, that you
abstain form immorality...that no man transgress, and wrong his brother in
business" (I Thess. 4:3 ff.).
<The only good works are those created by God for the
receiver of faith to walk in. We
see the whole sequence and pattern for life in Ephesians where Paul says, “You
are saved by grace, through faith, which is the gift of God, not of yourself
less any should boast. Because we
are His workmanship created in Jesus Christ unto good works which God has before
ordained that we should walk in.” Created
in Christ refers to the elect being created in Christ, that is with grace
bestowed and faith given, awaiting only the work of the Holy Spirit to so awaken
in the time and place of God’s choosing. Likewise then the works were not created, but ordained.
Thus the same deed done apart from faith is vain and foul before God.
The deeds when accomplished because of faith become obedience to Christ
and a sweet odor before the throne of God and are declared good works, but note
they still are not of merit, for all is of grace. >
Works
of human choice. And indeed works and worship which we choose arbitrarily
are not pleasing to God. These Paul calls "self-devised worship" Col.
2:23. Of such the Lord says in the Gospel: "In vain do they worship me,
teaching as doctrines the precepts of men" (Matt. 15:9). Therefore, we
disapprove of such works, and approve and urge those that are of God's will and
commission.
<Many a theologian gets tripped up here in an attempt to
distinguish between works that are of God and those that are of man.
The nature of the deed does not determine whether the deed is good or
foul. Thus the feeding of the poor
is obedient to God and will be called good by all and I dare say it will be hard
if not impossible for man to know the difference for surely none can say that
the feeding of the poor by those so enabled by God to do so is a foul deed.
Yet the biblical truth is that unless it is done by the faithful in
obedience to God for the single purpose of bringing glory to God alone it is a
foul deed. So indeed anything done
by the will of man alone is most foul in the nostrils of God.
It is also true however that the spoils of the reprobate are laid up for
the needs of the saints and God has used the evil ones of the world to provide
for the needs of His people in the Bible. There
remains then only one point whereby man might know a good work from a foul work,
the motivation that prompted the work, for self and appearance, even if of pity,
or for the soul purpose of bringing glory to God.>
The
end of good works. These same works ought not to be done in order that we
may earn eternal life by them, for, as the apostle says, eternal life is the
gift of God. Nor are they to be done for ostentation, which the Lord rejects in
Matt. 6, nor for gain, which he also rejects in Matt. 23, but for the glory of
God, to adorn our calling, to show gratitude to God, and for the profit of the
neighbor. For our Lord says again in the Gospel: "Let your light so shine
before men, that they may see your good works and give glory to your Father who
is in heaven" (Matt. 5:16). And the apostle Paul says: "Lead a life
worthy of the calling to which you have been called" (Eph. 4:1). Also:
"And whatever you do, in word or deed, do everything in the name of the
Lord Jesus, giving thanks to God and to the Father through him" (Col.
3:17), and, "Let each of you look not to his own interests, but to the
interests of others" (Phil. 2:4), and, "Let our people learn to apply
themselves to good deeds, so as to help cases of urgent need, and not to be
unfruitful" (Titus 3;14).
<By grace you are saved
does not leave room for doubt about the seat of salvation being with God and by
grace then there can never be any hint of merit, even the merit of believing,
which belief is of faith and the gift of God.
God’s people will run unto good works out of a thankful heart for the
grace they have been shown in Christ. Understanding
their destitution and inability to save themselves they can achieve an empathy
those outside Christ can only emulate, with the closest response being one of
compassion for a fellow traveler, but not out of thanksgiving for the gifts they
did not earn. All is of grace, to
include both the spiritual and material belongings of the believer.>
Good works not rejected. Therefore, although we teach with the
apostle that a man is justified by grace through faith in Christ and not through
any good works, yet we do not think that good works are of little value and
condemn them. We know that man was not created or regenerated through faith in
order to be idle, but rather that without ceasing he should do those things
which are good and useful. For in the Gospel the Lord says that a good tree
brings forth good fruit (Matt. 12:33), and that he who abides in me bears much
fruit (John 15:5). The apostle says: "For we are his workmanship, created
in Christ Jesus for good works, which God prepared beforehand, that we should
walk in them" (Eph. 2:10), and again: "Who gave himself for us to
redeem us from all iniquity and to purify for himself a people of his own who
are zealous for good deeds" (Titus 2:14). We therefore condemn all who
despise good works and who babble that they are useless and that we do not need
to pay attention to them.
<Another theological trap if one is not extremely
careful. Ask a room full of
Christian men what is the fruit referred to in such places in the Bible and the
majority will respond the witness they present to Christ whereby others are
enabled to have their eyes opened to life by the Holy Spirit. Wrong!
Fruit is not evangelical, though we are not to ignore the command to go
into the entire world, the fact remains that fruit is that which brings glory to
God and that includes good works. One plants the seed of the Gospel, another
waters by the same Gospel, but the increase is of God. The church then is not
about converts but maturing the saints that they might disciple the nations.
Indeed in this sense, being of Christ, faith will not stand-alone but will be
accompanied by good works and some have claimed indeed that faith cannot be
separated from works. They are not entirely wrong unless they attach such works as
an addition to faith for salvation. It
was God’s purpose in creation to glorify Himself and this has not, will not
change. Thus all good works are to
be accepted, but only that work “ordained” by God for the faithful to walk
in are good in the sight of God. >
We
are not saved by good works. Nevertheless, as was said above, we do not
think that we are saved by good works, and that they are so necessary for
salvation that no one was ever saved without them. For we are saved by grace and
the favor of Christ alone. Works necessarily proceed from faith. And salvation
is improperly attributed to them, but is most properly ascribed to grace. The
apostle's sentence is well known: "If it is by grace, then it is no longer
of works; otherwise grace would no longer be grace. But if it is of works, then
it is no longer grace, because otherwise work is no longer work" (Rom.
11:6).
<Ephesians 2:8 stands alone as the formulae around which
all theology concerning salvation must turn.
The Word is clear that it is by grace, through faith and that the gift of
God. Yet in the same place the
apostle most rapidly continues that good works were ordained to the believer to
so work from creation itself, being part of the mandate of God to glorify
himself into which duty the faithful most joyfully enter.
Works then have no part in salvation, but works will follow salvation as
sure as the sun rise will follow sunset until Christ returns.>
Good works please God. Now the works, which we do by faith, are
pleasing to God and are approved by him. Because of faith in Christ, those who
do good works, which, moreover, are done from God's grace through the Holy
Spirit, are pleasing to God. For St. Peter said: "In every nation anyone
who fears God and does what is right is acceptable to him" (Acts 10:35).
And Paul said: "We have not ceased to pray for you...that you may walk
worthily of the Lord, fully pleasing to him, bearing fruit in every good
work" (Col. 1:9 f.).
<Care must be used here for all “good” works as men
define them will not be acceptable to God.
It is written that when the Gentile without the law obeys the law he is a
law unto himself. Even the
reprobate was created in the image of God and by the definition of men we will
see these outside the covenant at times do “good” things. They are not of any future (heavenly reward) value to such
persons, but God will accept the work. In
fact such can be seen to be the providence of God whereby God brings to be what
He has ordained from the beginning and does so by providence.
We need to ask here how will even the faithful be judged?
Their “works” will judge the believer as well as the reprobate.
Now the Bible does not tell us how the rewards of heaven work, nor how
the order of things in hell is to be, but we know that even the reprobate is
judged by his deeds and doing good will not go unnoticed.
Ask not the difference of an eternal fire burning at one thousand and
five thousand degrees, for Scripture is silent.
Nonetheless Scripture does so note there will be a difference.
Likewise, the last will be first and the first will be last among
believers. What is it to be the
first or last in heaven? God is
silent so we too must remain silent. Yet,
there is an order to both heaven and hell and all are judged by their deeds
(works). >
We
teach true, not false and philosophical virtues. And so we diligently teach
true, not false and philosophical virtues, truly good works, and the genuine
service of a Christian. And as much as we can we diligently and zealously press
them upon all men, while censuring the sloth and hypocrisy of all those who
praise and profess the Gospel with their lips and dishonor it by their
disgraceful lives. In this matter we place before them God's terrible threats
and then his rich promises and generous rewards -- exhorting, consoling and
rebuking.
<This truth of all “good” being rewarded is neither
to be confused nor to confound the truth of God’s Word. Christ was definite in that “except ye repent, ye shall
likewise perish.” Never then should any work be so named good where the glory
is not given to God alone so none be confounded in that salvation is of the Lord
alone. Man is not saved by virtue,
but by grace alone, though faith alone. Not
double speak! Each stands quite
alone, yet in the mystery of God are so bound all is one. Grace, faith, works, of these three note never has works been
declared to stand-alone. Yet it too
is part of grace and faith for the elect and will flow from the grateful heart
of God’s chosen.>
God gives a reward for good works. For we teach that God gives a rich
reward to those who do good works, according to that saying of the prophet:
"keep your voice from weeping,...for your work shall be rewarded" (Jer.
31:16; Isa., ch. 4). The Lord also said in the Gospel: "Rejoice and be
glad, for your reward is great in heaven" (Matt. 5:12), and, "Whoever
gives to one of these my little ones a cup of cold water, truly, I say to you,
he shall not lose his reward" (ch. 10:42). However, we do not ascribe this
reward, which the Lord gives, to the merit of the man who receives it, but to
the goodness, generosity and truthfulness of God who promises and gives it, and
who, although he owes nothing to anyone, nevertheless promises that he will give
a reward to his faithful worshipers; meanwhile he also gives them that they may
honor him. Moreover, in the works even of the saints there is much that is
unworthy of God and very much that is imperfect. But because God receives into
favor and embraces those who do works for Christ's sake, he grants to them the
promised reward. For in other respects our righteousness is compared to a filthy
wrap (Isa. 64:6). And the Lord says in the Gospel: "When you have done all
that is commanded you, say, "We are unworthy servants; we have only done
what was our duty" (Like 17:10).
<This has been covered above and seems redundant here.
The Helvetic here places the emphasis on works being of no merit,
and no matter how much any man has done, it is but that expected, for we are
bought with an awesome price and as such are bond servants bought and paid for
in the blood of Christ. Nothing man
can do is more than what is expected and of no merit.>
There
are no merits of men. Therefore, although we teach that God rewards our good
deeds, yet at the same time we teach, with Augustine, that God does not crown in
us our merits but his gifts. Accordingly we say that whatever reward we receive
is also grace, and is more grace than reward, because the good we do, we do more
through God than through ourselves, and because Paul says: "What have you
that you did not receive? If then you received it, why do you boast as if you
had not received it?" (I Cor. 4:7). And this is what the blessed martyr
Cyprian concluded from this verse: We are not to glory in anything in us, since
nothing is our own. We therefore condemn those who defend the merits of men in
such a way that they invalidate the grace of God.
<To God be the glory, for
great things He hath done! All is
of grace and in Christ we can do all things and apart from Christ we can do
nothing. >
