Clinging to a Counterfeit Cross

by James P. Shelly

APPENDIX ONE

Church History - True Faith is an Obedient Faith

(Note: The following quotes are listed to show that the Church, throughout her history, has never accepted the teaching that obedience is optional in the Christian life. That said, we would not necessarily agree with every quote or portions thereof.)

The Ante Nicene Fathers

Polycarp (A.D. 69-156):

"He who raised him (Jesus) up from the dead will raise us up also - if we do his will, and walk in his commandments, and love what he loved, keeping ourselves from all unrighteousness." (Ante Nicene Fathers, Volume 1, pg.33)

Barnabas, Epistle of (A.D. 70-100):

"The way of light, then, is as follows. If anyone desires to travel to the appointed place, he must be zealous in his works." (Ante Nicene Fathers, Volume 1. pg.148)

"The whole past time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger. … Take heed, lest resting at our ease, as those who are the called, we fall asleep in our sins. For then, the wicked prince, acquiring power over us, will thrust us away from the kingdom of the Lord. … And you should pay attention to this all the more, my brothers, when you reflect on and see that after such great signs and wonders had been performed in Israel, they were still abandoned. Let us beware lest we be found to be, as it is written, the 'many who are called,' but not the 'few that are chosen.'" (Ante Nicene Fathers, Volume 1, pg.139)

Clement of Rome (1st century):

"We are justified by our works, and not our words." (Ante Nicene Fathers, Volume 1, pg.13)

Ignatius (A.D. 35-107):

"… that he [God] may both hear you, and perceive by your works that you are indeed the members of his Son." (Ante Nicene Fathers, Volume 1, pg.51)

"Faith cannot do the works of unbelief, nor unbelief the works of faith." (Ante Nicene Fathers, Volume 1, pg.53)

"The tree is made manifest by its fruit. So those who profess themselves to be Christians will be recognized by their conduct." (Ante Nicene Fathers, Volume 1, pg.55)

Justin Martyr (A.D. 100-165):

"'Blessed is the man to whom the Lord does not impute sin' (Ps. 32:2). That is, having repented of his sins, he can receive remission of them from God. But this is not as you [Jews] deceive yourselves, and some others who resemble you in this. For they say, that even though they remain sinners, the Lord will not impute sin unto them, because they know God." (Ante Nicene Fathers, Volume 1, pg.270)

"Let those who are not found living as he taught, be understood not to be Christians, even though they profess with the lips the teaching of Christ. For it is not those who make profession, but those who do the works, who will be saved." (Ante Nicene Fathers, Volume 1, pg.168)

"But there is no other [way] than this: to become acquainted with Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins, and for the rest, to live sinless lives." (Ante Nicene Fathers, Volume 1, pg.217)

"Each man goes to everlasting punishment or salvation according to the value of his actions." (Ante Nicene Fathers, Volume 1, pg.166)

Irenaeus (A.D. 130-200):

"Those who do not obey him, being disinherited by him, have ceased to be his sons." (Ante Nicene Fathers, Volume 1, pg.525)

"We should not therefore, as the presbyter remarks, be puffed up, nor be severe upon them of olden times. Rather, we should fear ourselves, least perchance, after [we have come to] the knowledge of Christ, if we do things displeasing to God, we obtain no further forgiveness of sins, but are shut out from his kingdom. And for that reason, Paul said, 'For is [God] spared not the natural branches, [take heed] lest he also spare not you.'" (Ante Nicene Fathers, Volume 1, pg.499)

"It was not to those who are on the outside that he said these things, but to us – lest we should be cast forth from the kingdom of God, by doing any such thing." (Ante Nicene Fathers, Volume 1, pg.500)

"Those men who are devoid of sense [i.e., the Gnostics] . . . endeavor to bring in another Father. They point to [the punishments of the Old Testament]. They then contrast this with the great things the Lord did at his coming to save those who received him, taking compassion upon them. However, they keep silent with regard to his judgments and all those things which will come upon those who have heard his words, but have not done them. For it would be better for them if they had not been born." (Ante Nicene Fathers, Volume 1, pg.501)

2nd Clement (A.D. 150):

"This, then, is our reward if we will confess him by whom we have been saved. But in what way will we confess him? We confess him by doing what he says, not transgressing his commandments, and honoring him not only with our lips, but with all our heart and all our mind. … Let us, then, not only call him Lord, for that will not save us. For he says, 'Not everyone who says to me, Lord, Lord, will be saved, but he that works righteousness.' For that reason, brethren, let us confess him by our works, by loving one another." (Ante Nicene Fathers, Volume 7, pg.518)

"Therefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we will obtain eternal life." (Ante Nicene Fathers, Volume 7, pg.519)

"Let us then practice righteousness so that we will be saved unto the end." (Ante Nicene Fathers, Volume 7, pg.523)

Clement of Alexandria (A.D. 150-215):

"It is neither the faith, nor the love, nor the hope, nor the endurance of one day; rather, 'he that endures to the end will be saved.'" (Ante Nicene Fathers, Volume 2, pg.600)

"And he does not believe God, who does not do what God has commanded." (Ante Nicene Fathers, Volume 2, pg.416)

"To obey the Word, whom we call the Instructor, is to believe in him, going against him in nothing." (Ante Nicene Fathers, Volume 2, pg.350)

"No one, then, can be a believer and at the same time be licentious." (Ante Nicene Fathers, Volume 2, pg.505)

"It is the will of God that he who repents of his sins and is obedient to the commandments should be saved." (Ante Nicene Fathers, Volume 2, pg.263)

"When we hear, 'Your faith has saved you,' we do not understand him to say absolutely that those who have believed in any way whatever will be saved. For works must follow." (Ante Nicene Fathers, Volume 2, pg.505)

"For by grace are ye saved" – but not, indeed, without good works. Rather, we must be saved by being molded for what is good." (Ante Nicene Fathers, Volume 2, pg.445)

"Whoever obtains this and distinguishes himself in good works will gain the prize of everlasting life. … Others, attaching slight importance to the works that tend to salvation, do not make the necessary preparation for attaining to the objects of their hope." (Ante Nicene Fathers, Volume 2, pg.591)

Hippolytus (A.D. 170-236):

"Hoodwinking multitudes, [Marcus, the Gnostic heretic] deceived many persons of this description who had become his disciples. He taught them that they were prone, no doubt, to sin. However, he said that they were beyond the reach of danger because they belonged to the perfect power. … Subsequent to baptism, these [heretics] promise another, which they call Redemption. And by this, they wickedly subvert those who remain with them in expectation of redemption." (Ante Nicene Fathers, Volume 5, pg.92)

Hermas (1st or 2nd century):

"Only those who fear the Lord and keep his commandments have life with God; but as for those who do not keep his commandments, there is no life in them." (Ante Nicene Fathers, Volume 2, pg.25)

"Life is the possession of all who keep the commandments of the Lord." (Ante Nicene Fathers, Volume 2, pg.42)

"For the Lord has sworn by his glory, in regard to his elect, that if any one of them sin after a certain day which has been fixed, he will not be saved. For the repentance of the righteous has limits. Filled up are the days of repentance to all the saints. But to the unbeliever, repentance will be possible even to the last day. … For the Lord has sworn by his Son, that those who denied their Lord have abandoned their life in despair." (Ante Nicene Fathers, Volume 2, pg.11)

"He will bestow on them the blessing which he has promised them, with much glory and great joy, if only they will keep the commandments of God, which they have received in great faith." (Ante Nicene Fathers, Volume 2, pg.10)

Melito (A.D. 170):

"He has set before you all of these things, and shows you that, if you follow after evil, you will be condemned for your evil deeds. But, if you follow goodness, you will receive from him abundant good, together with immortal life forever." (Ante Nicene Fathers, Volume 8, pg.754)

Theophilus (A.D. 180):

"To those who by patient continuance in well doing seek immortality, he will give life everlasting." (Ante Nicene Fathers, Volume 2, pg.93)

"So, by obeying the will of God, he who wants to can procure for himself life everlasting. For God has given us a law and holy commandments. And everyone who keeps them can be saved. And, obtaining the resurrection, he can inherit incorruption." (Ante Nicene Fathers, Volume 2, og.105)

Turtullian (A.D. 160-230):

"Grace with the Lord, when once learned and undertaken by us, should never afterward be cancelled by repetition of sin." (Ante Nicene Fathers, Volume 3, pg.660)

"The world returned to sin … and so it is destined to fire. So is the man who after baptism renews his sins." (Ante Nicene Fathers, Volume 3, pg.673)

"God had foreseen … that faith – even after baptism- would be endangered. He saw that most persons – after obtaining salvation – would be lost again, by soiling the wedding dress, by failing to provide oil for their torches." (Ante Nicene Fathers, Volume 3, pg.639)

"We ought indeed to walk so holily, and with so entire substantiality of faith, as to be confident and secure in regard of our own conscience, desiring that it may abide in us to the end. Yet, we should not presume [that it will]. For he who presumes, feels less apprehension. He who feels less apprehension, takes less precaution. He who takes less precaution, runs more risk. Fear is the foundation of salvation. Presumption is an impediment to fear. … More useful, then, is it to apprehend that we may possibly fail, than to presume that we cannot. For apprehending will lead us to fear, fear to caution, and caution to salvation. On the other hand, if we presume, there will be neither fear nor caution to save us." (Ante Nicene Fathers, Volume 4, pg.19)

"It is for this reason that [the Gnostics] neither regard works as necessary for themselves, nor do they observe any of the calls of duty, eluding even the necessity of martyrdom on any pretense that may suit their pleasure." (Ante Nicene Fathers, Volume 3, pg.517)

Origen (A.D. 185-255):

"Certain ones of those [heretics] who hold different opinions misuse this passage. They essentially destroy free will by introducing ruined natures incapable of salvation and by introducing others as being saved in such a way that they cannot be lost." (Ante Nicene Fathers, Volume 3, pg.308)

"Therefore, let each one lose his own sinning life, that having lost that which is sinful, he may receive that which is saved by right actions." (Ante Nicene Fathers, Volume 9, pg.465)

Commodianus (A.D. 240):

"Being a believing man, if you seek to live as the Gentiles do, the joys of the world remove you from the grace of Christ." (Ante Nicene Fathers, Volume 4, pg. 214)

Cyprian (A.D. 258):

"He follows Christ who stands in his commandments, who walks in the way of his teaching, who follows in his footsteps and his ways, who imitates that which Christ both did and taught. … To put on the name of Christ, and yet not go in the way of Christ – what else is this but a mockery of the divine name! It is a desertion of the way of salvation. For he himself teaches and says that the person who keeps his commandments will come into life." (Ante Nicene Fathers, Volume 5, pg.494)

"You are still in the world. You are still in the battlefield. You daily fight for your lives. So you must be careful, that … what you have begun to be with such a blessed commencement will be consummated in you. It is a small thing to have first received something. It is a greater thing to be able to keep that which you have attained. Faith itself and the saving birth do not make alive by merely being received. Rather, they must be preserved. It is not the actual attainment, but the perfecting, that keeps a man for God. The Lord taught this in his instruction when he said, 'Look! You have been made whole. Sin no more, lest a worse thing come upon you. … Solomon, Saul, and many others were able to keep the grace given to them so long as they walked in the Lord's ways. However, when the discipline of the Lord was forsaken by them, grace also forsook them." (Ante Nicene Fathers, Volume 5, pg.284)

"By enduring suffering and by going forward to Christ by the narrow way that Christ trod, we may receive the reward of his life." (Ante Nicene Fathers, Volume 5. pg.472)

Lactantius (A.D. 250-325):

"We cannot attain to immortality by a delicate and easy course of life. Rather, he can arrive at the unspeakable reward of eternal life with only the utmost difficulty and great labors." (Ante Nicene Fathers, Volume 7, pg.200)

"The spirit must earn immortality by works of righteousness." (Ante Nicene Fathers, Volume 7, pg.127)

Caius (early 3rd century):

"Some of the [heretics] … simply deny the Law and the Prophets for the sake of their lawless and impious doctrine. And under the pretence of grace, they have sunk down to the lowest abyss of perdition." (Ante Nicene Fathers, Volume 5, pg.602)

Creeds and Confessions

The Augsburg Confession (AD 1530)

The Confession of Faith which was submitted to His Imperial Majesty Charles V at the Diet of Augsburg in the year 1530 by certain princes and cities.

Article VI: Of New Obedience.

1] Also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good works commanded by God, because of God's will, but that we should not rely on those works to merit justification before God. For remission of sins and justification is apprehended by faith, as also the voice of Christ attests: When ye shall have done all these things, say: We are unprofitable servants. Luke 17:10. The same is also taught by the Fathers. For Ambrose says: It is ordained of God that he who believes in Christ is saved, freely receiving remission of sins, without works, by faith alone.

The Scottish Confession of Faith (AD 1560)

Chapter 13

The Cause of Good Works

So that the cause of good works we confess to be, not our free will, but the Spirit of the Lord Jesus who, dwelling in our hearts by true faith, brings forth such good works as God has prepared for us to walk into. For this we most boldly affirm, that blasphemy it is to say that Christ Jesus abides in the hearts of such as in whom there is no spirit of sanctification (Eph. 2:10; Phil 2:13; John 15:5; Rom. 8:9). And therefore we fear not to affirm that murderers, oppressors, cruel persecutors, adulterers, whoremongers, filthy persons, idolaters, drunkards, thieves, and all workers of iniquity, have neither true faith, neither any portion of the spirit of sanctification, which proceeds from the Lord Jesus, so long as obstinately they continue in their wickedness.

For how soon that ever the Spirit of the Lord Jesus (which God's elect children receive by true faith) takes possession in the heart of any man, so soon does he regenerate and renew the same man; so that he begins to hate that which before he loved, and begins to love that which before he hated. And from thence comes that continual battle which is betwixt the flesh and the spirit in God's children; while the flesh and natural man (according to their own corruption) lust for things pleasing and delectable unto the self, grudge in adversity, are lifted up in prosperity, and at every moment are prone and ready to offend the Majesty of God (Rom. 7:15-25; Gal. 5:17). But the Spirit of God, which gives witnessing to our spirit, that we are the sons of God (Rom. 8:16), makes us to resist filthy pleasures, and to groan in God's presence for deliverance from this bondage of corruption (Rom. 7:24, 8:22); and finally, to triumph over sin that it reign not in our mortal bodies (Rom. 6:12).

This battle have not the carnal men, being destitute of God's Spirit; but [they] do follow and obey sin with greediness, and without repentance, even as the devil and their corrupt lusts do prick them. But the sons of God (as before is said) do fight against sin, do sob and mourn, when they perceive themselves tempted to iniquity; and if they fall, they rise again with earnest and unfeigned repentance (2 Tim. 2:26). And these things they do not by their own power, but the power of the Lord Jesus, without whom they were able to do nothing (John 15:5).

The Belgic Confession (AD 1619)

Article 24: The Sanctification of Sinners

We believe that this true faith, produced in man by the hearing of God's Word and by the work of the Holy Spirit, regenerates him and makes him a "new man," (2 Cor. 5:17) causing him to live the "new life" (Rom. 6:4) and freeing him from the slavery of sin.

Therefore, far from making people cold toward living in a pious and holy way, this justifying faith, quite to the contrary, so works within them that apart from it they will never do a thing out of love for God but only out of love for themselves and fear of being condemned.

So then, it is impossible for this holy faith to be unfruitful in a human being, seeing that we do not speak of an empty faith but of what Scripture calls "faith working through love," (Gal. 5:6) which leads a man to do by himself the works that God has commanded in his Word.

These works, proceeding from the good root of faith, are good and acceptable to God, since they are all sanctified by his grace. Yet they do not count toward our justification— for by faith in Christ we are justified, even before we do good works. Otherwise they could not be good, any more than the fruit of a tree could be good if the tree is not good in the first place.

So then, we do good works, but nor for merit— for what would we merit? Rather, we are indebted to God for the good works we do, and not he to us, since it is he who "works in us both to will and do according to his good pleasure" (Phil. 2:13)— thus keeping in mind what is written: "When you have done all that is commanded you, then you shall say, 'We are unworthy servants; we have done what it was our duty to do'" (Luke 17:10).

Yet we do not wish to deny that God rewards good works— but it is by his grace that he crowns his gifts.

Moreover, although we do good works we do not base our salvation on them; for we cannot do any work that is not defiled by our flesh and also worthy of punishment. And even if we could point to one, memory of a single sin is enough for God to reject that work.

So we would always be in doubt, tossed back and forth without any certainty, and our poor consciences would be tormented constantly if they did not rest on the merit of the suffering and death of our Savior.

The Heidelberg Catechism (AD 1563)

Question 88. Of how many parts does the true conversion of man consist?

Answer: Of two parts; of the mortification of the old, and the quickening of the new man. (a)

(a) Rom. 6:1 What shall we say then? Shall we continue in sin, that grace may abound? Rom. 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Rom. 6:5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Rom. 6:6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Eph. 4:22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; Eph. 4:23 And be renewed in the spirit of your mind; Eph. 4:24 And that ye put on the new man, which after God is created in righteousness and true holiness. Col. 3:5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: Col. 3:6 For which things' sake the wrath of God cometh on the children of disobedience: Col. 3:7 In the which ye also walked some time, when ye lived in them. Col. 3:8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Col. 3:9 Lie not one to another, seeing that ye have put off the old man with his deeds; Col. 3:10 And have put on the new man, which is renewed in knowledge after the image of him that created him: 1 Cor. 5:7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 2 Cor. 7:10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

Question 89. What is the mortification of the old man?

Answer: It is a sincere sorrow of heart, that we have provoked God by our sins; and more and more to hate and flee from them. (a)

(a) Rom. 8:13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Joel 2:13 And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Hos. 6:1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.

Question 90. What is the quickening of the new man?

Answer: It is a sincere joy of heart in God, through Christ, (a) and with love and delight to live according to the will of God in all good works. (b)

(a) Rom. 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: Rom. 14:17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. Isa. 57:15 For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. (b) Rom. 6:10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Rom. 6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Gal. 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Question 91. But what are good works?

Answer: Only those which proceed from a true faith, (a) are performed according to the law of God, (b) and to his glory; (c) and not such as are founded on our imaginations, or the institutions of men. (d)

(a) Rom. 14:23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. (b) Lev. 18:4 Ye shall do my judgments, and keep mine ordinances, to walk therein: I am the LORD your God. 1 Sam. 15:22 And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. Eph. 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (c) 1 Cor. 10:31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. (d) Deut. 12:32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. Ezek. 20:18 But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: Ezek. 20:19 I am the LORD your God; walk in my statutes, and keep my judgments, and do them; Isa. 29:13 Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Matt. 15:7 Ye hypocrites, well did Esaias prophesy of you, saying, Matt. 15:8 This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. Matt. 15:9 But in vain they do worship me, teaching for doctrines the commandments of men.

The Second Helvetic Confession (AD 1566)

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.

Faith Is the Gift of God. But this faith is a pure gift of God which God alone of his grace gives to his elect according to his 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. 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 [HUPOSTASIS] or sure subsistence, of things hoped for, and the [ELEGXOS], that is, 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.

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.

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 from immorality . . . that no man transgress, and wrong his brother in business" (I Thess. 4:3 ff.).

Works of Human Choice. And indeed works and worship which we choose arbitrarily are not pleasing to God. These Paul calls [THLEEOTHRASKEIAS] (Col. 2:23—"self- devised worship"). 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.

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., ch. 6, nor for gain which he also rejects in Matt., ch. 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).

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.

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).

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 any one 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.).

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.

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 worshippers; 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 righteousnesses are 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'" (Luke 17:10).

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.

The Thirty Nine Articles (AD 1571)

XII. Of Good Works.

Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.

XIII. Of Works before Justification.

Works done before the grace of Christ, and the Inspiration of the Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

London Baptist Confession of Faith (AD 1644)

XXIX.

That all believers are a holy and (1 Cor. 1:1, 1 Pet. 2:9) sanctified people, and that sanctification is a spiritual grace of the (Eph. 1:4) new Covenant, and effect of the (1 John 4:16) love of God, manifested to the soul, whereby the believer is in (Eph. 4:24) truth and reality separated, both in soul and body, from all sin and dead works, through the (Phil. 3:15) blood of the everlasting Covenant, whereby he also presseth after a heavenly and Evangelical perfection, in obedience to all the Commands, (Matt. 28:20) which Christ as head and King in his new Covenant has prescribed to him.

The Westminster Confession of Faith (AD 1646)

The Baptist Confession Of Faith (AD 1689)

The Philadelphia Confession of Faith

CHAPTER XVI.

Of Good Works.

1. Good works are only such as God hath commanded in his Holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, or upon any pretence of good intentions. (Micah 6:8, Hebrews 13:21, Matthew 15:9, Isaiah 29:13)

2. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith; and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that having their fruit unto holiness they may have the end eternal life. (James 2:18, 22, Psalms 116:12, 13, 1 John 2:3, 5, 2 Peter 1:5-11, Matthew 5:16, 1 Timothy 6:1, 1 Peter 2:15, Philippians 1:11, Ephesians 2:10, Romans 6:22)

3. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ; and that they may be enabled thereunto, besides the graces they have already received, there is necessary an actual influence of the same Holy Spirit, to work in them to will and to do of his good pleasure; yet they are not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them. (John 15:4, 5, 2 Corinthians 3:5; Philippians 2:13, Philippians 2:12, Hebrews 6:11, 12, Isaiah 64:7)

4. They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do. (Job 9:2, 3, Galatians 5:17, Luke 17:10)

5. We cannot by our best works merit pardon of sin or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come, and the infinite distance that is between us and God, whom by them we can neither profit nor satisfy for the debt of our former sins; but when we have done all we can, we have done but our duty, and are unprofitable servants; and because as they are good they proceed from his Spirit, and as they are wrought by us they are defiled and mixed with so much weakness and imperfection, that they cannot endure the severity of God's punishment. (Romans 3:20, Ephesians 2:8, 9, Romans 4:6, Galatians 5:22, 23; Isaiah 64:6, Psalms 143:2)

6. Yet notwithstanding the persons of believers being accepted through Christ, their good works also are accepted in him; not as though they were in this life wholly unblameable and unreprovable in God's sight, but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections. (Ephesians 1:6, 1 Peter 2:5; Matthew 25:21, 23, Hebrews 6:10)

7. Works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves and others; yet because they proceed not from a heart purified by faith, nor are done in a right manner according to the word, nor to a right end, the glory of God, they are therefore sinful, and cannot please God, nor make a man meet to receive grace from God, and yet their neglect of them is more sinful and displeasing to God. (2 Kings 10:30, 1 Kings 21:27, 29, Genesis 4:5, Hebrews 11:4, 6, 1 Corinthians 13:1, Matthew 6:2, 5, Amos 5:21, 22, Romans 9:16, Titus 3:5, Job 21:14, 15, Matthew 25:41-43)

Chapter XIII.

Of Sanctification

1. They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ's death and resurrection, are also farther sanctified, really and personally, through the same virtue, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.(Acts 20:32, Romans 6:5, 6, John 17:17, Ephesians 3:16-19, 1 Thessalonians 5:21-23, Romans 6:14, Galatians 5:24, Colossians 1:11, 2 Corinthians 7:1, Hebrews 12:14)

2. This sanctification is throughout the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.(1 Thessalonians 5:23, Romans 7:18, 23, Galatians 5:17, 1 Peter 2:11)

3. In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word hath prescribed them. (Romans 7:23, Romans 6:14, Ephesians 4:15, 16, 2 Corinthians 3:18, 2 Corinthians 7:1)

Southern Baptist Theological Seminary

The Abstract Of Principles (1858)

VIII. Regeneration.

Regeneration is a change of heart, wrought by the Holy Spirit, who quickeneth the dead in trespasses and sins enlightening their minds spiritually and savingly to understand the Word of God, and renewing their whole nature, so that they love and practice holiness. It is a work of God's free and special grace alone.

IX. Repentance.

Repentance is an evangelical grace, wherein a person being, by the Holy Spirit, made sensible of the manifold evil of his sin, humbleth himself for it, with godly sorrow, detestation of it, and self-abhorrence, with a purpose and endeavor to walk before God so as to please Him in all things.

XII. Sanctification.

Those who have been regenerated are also sanctified, by God's word and Spirit dwelling in them. This sanctification is progressive through the supply of Divine strength, which all saints seek to obtain, pressing after a heavenly life in cordial obedience to all Christ's commands.

The Nottingham Statement (AD 1977)

The Official Statement of the second
National Evangelical Anglican Congress
held in April 1977

A7—Freedom and obedience.

Christians confess from the heart that Jesus is Lord and find true freedom in submission to his authority. Our minds are free only in believing his truth, our wills only in doing his will. In all matters of faith and conduct, the Bible is our supreme authority and guide, for Scripture was written for our instruction. Christ endorsed the Old Testament, which he also fulfilled, and sent his Spirit on the apostles, thus equipping them to write the New. Christ makes his will known to us through the Scriptures, studied in fellowship and with prayer. It is our abiding evangelical conviction that, in order to obey Christ, we must obey Scripture.

H—Christian Maturing

H1—Definition

Christian maturing describes that aspect of growing up that begins at the new birth and is dependent at every stage upon the action of the Spirit through the grace of God. Becoming mature in Christ involves both the deepening of our relationship with him in repentance, faith and obedience and the transforming into his likeness, which will include our thinking, behaviour, attitudes, habits, and character. Together with growth in the knowledge of God and his truth, there should be a development in capacity to distinguish between good and evil. The supreme glory of this maturing is the increasing ability to love and be loved in our relationship with God, the Church and the world. This transformation is accomplished by the action of the Holy Spirit, using the means of grace (worship, sacraments, prayer, preaching, Bible study, etc.). The Holy Spirit brings people to Jesus our Lord and changes them into his likeness 'from one degree of glory into another' (2 Cor 3:18). This is the high calling of all God's people and should be seen in the context of God's wider plans for creation (Rom 8:19-23).

APPENDIX TWO
The unaided Scriptural evidence that the Grace of the New Covenant has as its primary objective the obedience of its recipient to the extent that salvation is not obtained without it.

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