Salvation and the Christian Life

Second Helvetic Confession · 5.1–5.3

5.1. Of Repentance and the Conversion of Man

The doctrine of repentance is joined with the Gospel. For so has the Lord said in the Gospel: "Repentance and forgiveness of sins should be preached in my name to all nations" (Luke 24:47). WHAT IS REPENTANCE? By repentance we understand (1) the recovery of a right mind in sinful man awakened by the Word of the Gospel and the Holy Spirit, and received by true faith, by which the sinner immediately acknowledges his innate corruption and all his sins accused by the Word of God; and (2) grieves for them from his heart, and not only bewails and frankly confesses them before God with a feeling of shame, but also (3) with indignation abominates them; and (4) now zealously considers the amendment of his ways and constantly strives for innocence and virtue in which conscientiously to exercise himself all the rest of his life. TRUE REPENTANCE IS CONVERSION TO GOD. And this is true repentance, namely, a sincere turning to God and all good, and earnest turning away from the devil and all evil. 1. REPENTANCE IS A GIFT OF GOD. Now we expressly say that this repentance is a sheer gift of God and not a work of our strength. For the apostle commands a faithful minister diligently to instruct those who oppose the truth, if "God may perhaps grant that they will repent and come to know the truth" (II Tim. 2:25). 2. LAMENTS SINS COMMITTED. Now that sinful woman who washed the feet of the Lord with her tears, and Peter who wept bitterly and bewailed his denial of the Lord (Luke 7:38; 22:62) show clearly how the mind of a penitent man ought to be seriously lamenting the sins he has committed. 3. CONFESSES SINS TO GOD. Moreover, the prodigal son and the publican in the Gospel, when compared with the Pharisee, present us with the most suitable pattern of how our sins are to be confessed to God. The former said: "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me as one of your hired servants" (Luke 15:8 ff.). And the latter, not daring to raise his eyes to heaven, beat his breast, saying, "God be merciful to me a sinner" (ch. 18:13). And we do not doubt that they were accepted by God into grace. For the apostle John says: "If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us" (I John 1:9 f.). SACERDOTAL CONFESSION AND ABSOLUTION. But we believe that this sincere confession which is made to God alone, either privately between God and the sinner, or publicly in the Church where the general confession of sins is said, is sufficient, and that in order to obtain forgiveness of sins it is not necessary for anyone to confess his sins to a priest, mumuring them in his ears, that in turn he might receive absolution from the priest with his laying on of hands, because there is neither a commandment nor an example of this in Holy Scriptures. David testifies and says: "I acknowledged my sin to thee, and did not hide my iniquity; I said, `I will confess my transgressions to the Lord'; then thou didst forgive the guilt of my sin" (Ps. 32:5). And the Lord who taught us to pray and at the same time to confess our sins said: "Pray then like this: Our Father, who art in heaven,...forgive us our debts, as we also forgive our debtors" (Matt. 6:12). Therefore it is necessary that we confess our sins to God our Father, and be reconciled with our neighbor if we have offended him. Concerning this kind of confession, the Apostle James says: "Confess your sins to one another" (James 5:16). If, however, anyone is overwhelmed by the burden of his sins and by perplexing temptations, and will seek counsel, instruction and comfort privately, either from a minister of the Church, or from any other brother who is instructed in God's law, we do not disapprove; just as we also fully approve of that general and public confession of sins which is usually said in Church and in meetings for worship, as we noted above, inasmuch as it is agreeable to Scripture. OF THE KEYS OF THE KINGDOM OF HEAVEN. Concerning the keys of the Kingdom of Heaven which the Lord gave to the apostles, many babble many astonishing things, and out of them forge swords, spears, scepters and crowns, and complete power over the greatest kingdoms, indeed, over souls and bodies. Judging simply according to the Word of the Lord, we say that all properly called ministers possess and exercise the keys or the use of them when they proclaim the Gospel; that is, when they teach, exhort, comfort, rebuke, and keep in discipline the people committed to their trust. OPENING AND SHUTTING (THE KINGDOM). For in this way they open the Kingdom of Heaven to the obedient and shut it to the disobedient. The Lord promised these keys to the apostles in Matt., ch. 16, and gave them in John, ch. 20, Mark, ch. 16, and Luke, ch. 24, when he sent out his disciples and commanded them to preach the Gospel in all the world, and to remit sins. THE MINISTRY OF RECONCILIATION. In the letter to the Corinthians the apostle says that the Lord gave the ministry of reconciliation to his ministers (II Cor. 5:18 ff.). And what this is he then explains, saying that it is the preaching or teaching of reconciliation. And explaining his words still more clearly he adds that Christ's ministers discharge the office of an ambassador in Christ's name, as if God himself through ministers exhorted the people to be reconciled to God, doubtless by faithful obedience. Therefore, they excercise the keys when they persuade [men] to believe and repent. Thus they reconcile men to God. MINISTERS REMIT SINS. Thus they remit sins. Thus they open the Kingdom of Heaven, and bring believers into it: very different from those of whom the Lord said in the Gospel, "Woe to you lawyers! For you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering." HOW MINISTERS ABSOLVE. Ministers, therefore, rightly and effectually absolve when they preach the Gospel of Christ and thereby the remission of sins, which is promised to each one who believes, just as each one is baptized, and when they testify that it pertains to each one peculiarly. Neither do we think that this absolution becomes more effectual by being murmured in the ear of someone or by being murmured singly over someone's head. We are nevertheless of the opinion that the remission of sins in the blood of Christ is to be diligently proclaimed, and that each one is to be admonished that the forgiveness of sins pertains to him. DILIGENCE IN THE RENEWAL OF LIFE. But the examples in the Gospel teach us how vigilant and diligent the penitent ought to be in striving for newness of life and in mortifying the old man and quickening the new. For the Lord said to the man he healed of palsy: "See, you are well! Sin no more, that nothing worse befall you" (John 5:14). Likewise to the adulteress whom he set free he said: "Go, and sin no more" (ch. 8:11). To be sure, by these words he did not mean that any man, as long as he lived in the flesh, could not sin; he simply recommends diligence and a careful devotion, so that we should strive by all means, and beseech God in prayers lest we fall back into sins from which, as it were, we have been resurrected, and lest we be overcome by the flesh, the world and the devil. Zacchaeus the publican, whom the Lord had received back into favor, exclaims in the Gospel: "Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold" (Luke 19:8). Therefore, in the same way we preach that restitution and compassion, and even almsgiving, are necessary for those who truly repent, and we exhort all men everywhere in the words of the apostle: "Let not sin therefore reign in your mortal bodies, to make you obey their passions. Do not yield your members to sin as instruments of wickedness, but yield yourselves to God as men who have been brought from death to life, and your members to God as instruments of righteousness" (Rom. 6:12 f.). ERRORS. Wherefore we condemn all impious utterances of some who wrongly use the preaching of the Gospel and say that it is easy to return to God. Christ has atoned for all sins. Forgiveness of sins is easy. Therefore, what harm is there in sinning? Nor need we be greatly concerned about repentance, etc. Notwithstanding we always teach that an access to God is open to all sinners, and that he forgives all sinners of all sins except the one sin against the Holy Spirit (Mark 3:29). THE SECTS. Wherefore we condemn both old and new Novatians and Catharists. PAPAL INDULGENCES. We especially condemn the lucrative doctrine of the Pope concerning penance, and against his simony and his simoniacal indulgences we avail ourselves of Peter's judgment concerning Simon: "Your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God" (Acts 8:20 f.). SATISFACTIONS. We also disapprove of those who think that by their own satisfactions they make amends for sins committed. For we teach that Christ alone by his death or passion is the satisfaction, propitiation or expiation of all sins (Isa., ch.53; I Cor. 1:30). Yet as we have already said, we do not cease to urge the mortification of the flesh. We add, however, that this mortification is not to be proudly obtruded upon God as a satisfaction for sins, but is to be performed humble, in keeping with the nature of the children of God, as a new obedience out of gratitude for the deliverance and full satisfaction obtained by the death and satisfaction of the Son of God.

Proof texts

Luke 24:47 — [47] and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.
II Tim. 2:25 — [25] correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth,
Luke 7:38 — [38] and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment.
22:62 — [62] And he went out and wept bitterly.
Luke 15:8 ff. — [1] Now the tax collectors and sinners were all drawing near to hear him. [2] And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.” [3] So he told them this parable: [4] “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? [5] And when he has found it, he lays it on his shoulders, rejoicing. [6] And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ [7] Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. [8] “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? [9] And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ [10] Just so, I tell you, there is joy before the angels of God over one sinner who repents.” [11] And he said, “There was a man who had two sons. [12] And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. [13] Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. [14] And when he had spent everything, a severe famine arose in that country, and he began to be in need. [15] So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. [16] And he was longing to be fed with the pods that the pigs ate, and no one gave him anything. [17] “But when he came to himself, he said, ‘How many of my father's hired servants have more than enough bread, but I perish here with hunger! [18] I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. [19] I am no longer worthy to be called your son. Treat me as one of your hired servants.”’ [20] And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. [21] And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ [22] But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. [23] And bring the fattened calf and kill it, and let us eat and celebrate. [24] For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate. [25] “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. [26] And he called one of the servants and asked what these things meant. [27] And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ [28] But he was angry and refused to go in. His father came out and entreated him, [29] but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. [30] But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ [31] And he said to him, ‘Son, you are always with me, and all that is mine is yours. [32] It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”
Luke 18:13 — [13] But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’
I John 1:9 f. — [1] That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life — [2] the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us — [3] that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ. [4] And we are writing these things so that our joy may be complete. [5] This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. [6] If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. [7] But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. [8] If we say we have no sin, we deceive ourselves, and the truth is not in us. [9] If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. [10] If we say we have not sinned, we make him a liar, and his word is not in us.
Ps. 32:5 — [5] I acknowledged my sin to you, and I did not cover my iniquity; I said, “I will confess my transgressions to the LORD,” and you forgave the iniquity of my sin. <i>Selah</i>
Matt. 6:12 — [12] and forgive us our debts, as we also have forgiven our debtors.
James 5:16 — [16] Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.
II Cor. 5:18 ff. — [1] For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. [2] For in this tent we groan, longing to put on our heavenly dwelling, [3] if indeed by putting it on we may not be found naked. [4] For while we are still in this tent, we groan, being burdened — not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. [5] He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee. [6] So we are always of good courage. We know that while we are at home in the body we are away from the Lord, [7] for we walk by faith, not by sight. [8] Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. [9] So whether we are at home or away, we make it our aim to please him. [10] For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. [11] Therefore, knowing the fear of the Lord, we persuade others. But what we are is known to God, and I hope it is known also to your conscience. [12] We are not commending ourselves to you again but giving you cause to boast about us, so that you may be able to answer those who boast about outward appearance and not about what is in the heart. [13] For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. [14] For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; [15] and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. [16] From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. [17] Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. [18] All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; [19] that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. [20] Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. [21] For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
John 5:14 — [14] Afterward Jesus found him in the temple and said to him, “See, you are well! Sin no more, that nothing worse may happen to you.”
John 8:11 — [11] She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.”]]
Luke 19:8 — [8] And Zacchaeus stood and said to the Lord, “Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold.”
Rom. 6:12 f. — [1] What shall we say then? Are we to continue in sin that grace may abound? [2] By no means! How can we who died to sin still live in it? [3] Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? [4] We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. [5] For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. [6] We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. [7] For one who has died has been set free from sin. [8] Now if we have died with Christ, we believe that we will also live with him. [9] We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. [10] For the death he died he died to sin, once for all, but the life he lives he lives to God. [11] So you also must consider yourselves dead to sin and alive to God in Christ Jesus. [12] Let not sin therefore reign in your mortal body, to make you obey its passions. [13] Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. [14] For sin will have no dominion over you, since you are not under law but under grace. [15] What then? Are we to sin because we are not under law but under grace? By no means! [16] Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? [17] But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, [18] and, having been set free from sin, have become slaves of righteousness. [19] I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. [20] For when you were slaves of sin, you were free in regard to righteousness. [21] But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. [22] But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. [23] For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
Mark 3:29 — [29] but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin” —
Acts 8:20 f. — [1] And Saul approved of his execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. [2] Devout men buried Stephen and made great lamentation over him. [3] But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison. [4] Now those who were scattered went about preaching the word. [5] Philip went down to the city of Samaria and proclaimed to them the Christ. [6] And the crowds with one accord paid attention to what was being said by Philip, when they heard him and saw the signs that he did. [7] For unclean spirits, crying out with a loud voice, came out of many who had them, and many who were paralyzed or lame were healed. [8] So there was much joy in that city. [9] But there was a man named Simon, who had previously practiced magic in the city and amazed the people of Samaria, saying that he himself was somebody great. [10] They all paid attention to him, from the least to the greatest, saying, “This man is the power of God that is called Great.” [11] And they paid attention to him because for a long time he had amazed them with his magic. [12] But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. [13] Even Simon himself believed, and after being baptized he continued with Philip. And seeing signs and great miracles performed, he was amazed. [14] Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, [15] who came down and prayed for them that they might receive the Holy Spirit, [16] for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. [17] Then they laid their hands on them and they received the Holy Spirit. [18] Now when Simon saw that the Spirit was given through the laying on of the apostles' hands, he offered them money, [19] saying, “Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit.” [20] But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money! [21] You have neither part nor lot in this matter, for your heart is not right before God. [22] Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. [23] For I see that you are in the gall of bitterness and in the bond of iniquity.” [24] And Simon answered, “Pray for me to the Lord, that nothing of what you have said may come upon me.” [25] Now when they had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel to many villages of the Samaritans. [26] Now an angel of the Lord said to Philip, “Rise and go toward the south to the road that goes down from Jerusalem to Gaza.” This is a desert place. [27] And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship [28] and was returning, seated in his chariot, and he was reading the prophet Isaiah. [29] And the Spirit said to Philip, “Go over and join this chariot.” [30] So Philip ran to him and heard him reading Isaiah the prophet and asked, “Do you understand what you are reading?” [31] And he said, “How can I, unless someone guides me?” And he invited Philip to come up and sit with him. [32] Now the passage of the Scripture that he was reading was this: “Like a sheep he was led to the slaughter and like a lamb before its shearer is silent, so he opens not his mouth. [33] In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.” [34] And the eunuch said to Philip, “About whom, I ask you, does the prophet say this, about himself or about someone else?” [35] Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus. [36] And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?” [38] And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. [39] And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing. [40] But Philip found himself at Azotus, and as he passed through he preached the gospel to all the towns until he came to Caesarea.
Isa. 53 — [1] Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed? [2] For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. [3] He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. [4] Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. [5] But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. [6] All we like sheep have gone astray; we have turned — every one — to his own way; and the LORD has laid on him the iniquity of us all. [7] He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. [8] By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? [9] And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. [10] Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. [11] Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. [12] Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.
I Cor. 1:30 — [30] And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption,

For discussion

The Assembly cited Luke 24:47 in support of this answer. Read it in context — how does it bear on what is claimed here?
19 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WCF 10.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 10.1

5.2. Of the True Justification of the Faithful

WHAT IS JUSTIFICATION? According to the apostle in his treatment of justification, to justify means to remit sins, to absolve from guilt and punishment, to receive into favor, and to pronounce a man just. For in his epistle to the Romans the apostle says: "It is God who justifies; who is to condemn?" (Rom. 8:33). To justify and to condemn are opposed. And in The Acts of the Apostles the apostle states: "Through Christ forgiveness of sins is proclaimed to you, and by him everyone that believes is freed from everything from which you could not be freed by the law of Moses" (Acts 13:38 f.). For in the Law and also in the Prophets we read: "If there is a dispute between men, and they come into court...the judges decide between them, acquitting the innocent and condemning the guilty" (Deut. 25:1). And in Isa., ch. 5: "Woe to those...who aqcuit the guilty for a bribe." WE ARE JUSTIFIED ON ACCOUNT OF CHRIST. Now it is most certain that all of us are by nature sinners and godless, and before God's judgment-seat are convicted of godlessness and are guilty of death, but that, solely by the grace of Christ and not from any merit of ours or consideration for us, we are justified, that is, absolved from sin and death by God the Judge. For what is clearer than what Paul said: "Since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus" (Rom. 3:23 f.). IMPUTED RIGHTEOUSNESS. For Christ took upon himself and bore the sins of the world, and satisfied divine justice. Therefore, solely on account of Christ's sufferings and resurrection God is propitious with respect to our sins and does not impute them to us, but imputes Christ's righteousness to us as our own (II Cor. 5;19 ff.; Rom. 4;25), so that now we are not only cleansed and purged from sins or are holy, but also, granted the righteousness of Christ, and so absolved from sin, death and condemnation, are at last righteous and heirs of eternal life. Properly speaking, therefore, God alone justifies us, and justifies only on account of Christ, not imputing sins to us but imputing his righteousness to us. WE ARE JUSFIFIED BY FAITH ALONE. But because we receive this justification, not through any works, but through faith in the mercy of God and in Christ, we therefore teach and believe with the apostle that sinful man is justified by faith alone in Christ, not by the law or any works. For the apostle says: "We hold that a man is justified by faith apart from works of law" (Rom. 3:28). Also: "If Abraham was justified by works, he has something to boast about, but not before God. For what does the scripture say? Abraham believed God, and it was reckoned to him as righteousness....And to one who does not work but believes in him who justifies the ungodly, his faith is reckoned as righteousness" (Rom. 4:2 ff.; Gen. 15:6). And again: "By grace you have been saved through faith; and this is not your own doing, it is the gift of God--not because of works, lest any man should boast," etc. (Eph. 2:8 f.). Therefore, because faith receives Christ our righteousness and attributes everything to the grace of God in Christ, on that account justification is attributed to faith, chiefly because of Christ and not therefore because it is our work. For it is the gift of God. WE RECEIVE CHRIST BY FAITH. Moreover, the Lord abundantly shows that we receive Christ by faith, in John, ch. 6, where he puts eating for believing, and believing for eating. For as we receive food by eating, so we participate in Christ by believing. JUSTIFICATION IS NOT ATTRIBUTED PARTLY TO CHRIST OR TO FAITH, PARTLY TO US. Therefore, we do not share in the benefit of justification partly because of the grace of God or Christ, and partly because of ourselves, our love, works or merit, but we attribute it wholly to the grace of God in Christ through faith. For our love and our works could not please God in Christ through faith. For our love and our works could not please God if performed by unrighteous men. Therefore, it is necessary for us to be righteous before we may love and do good works. We are made truly righteous, as we have said, by faith in Christ purely by the grace of God, who does not impute to us our sins, but the righteousness of Christ, or rather, he imputes faith in Christ to us for righteousness. Moreover, the apostle very clearly derives love from faith when he says: "The aim of our command is love that issues from a pure heart, a good conscience, and a sincere faith" (I Tim. 1:5) JAMES COMPARED WITH PAUL. Wherefore, in this matter we are not speaking of a fictitious, empty, lazy and dead faith, but of a living, quickening faith. It is and is called a living faith because it apprehends Christ who is life and makes alive, and shows that it is alive by living works. And so James does not contradict anything in this doctrine of ours. For he speaks of an empty, dead faith of which some boasted but who did not have Christ living in them by faith (James 2:14 ff.). James said that works justify, yet without contradicting the apostle (otherwise he would have to be rejected) but showing that Abraham proved his living and justifying faith by works. This all the pious do, but they trust in Christ alone and not in their own works. For again the apostle said: "It is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, [The Latin reads: "by the faith of the Son of God."] who loved me and gave himself for me. I do not reject the grace of God; for if justification were through the law, then Christ died to no purpose," etc. (Gal. 2:20 f.).

Proof texts

Rom. 8:33 — [33] Who shall bring any charge against God's elect? It is God who justifies.
Acts 13:38 f. — [1] Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul. [2] While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” [3] Then after fasting and praying they laid their hands on them and sent them off. [4] So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus. [5] When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them. [6] When they had gone through the whole island as far as Paphos, they came upon a certain magician, a Jewish false prophet named Bar-Jesus. [7] He was with the proconsul, Sergius Paulus, a man of intelligence, who summoned Barnabas and Saul and sought to hear the word of God. [8] But Elymas the magician (for that is the meaning of his name) opposed them, seeking to turn the proconsul away from the faith. [9] But Saul, who was also called Paul, filled with the Holy Spirit, looked intently at him [10] and said, “You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord? [11] And now, behold, the hand of the Lord is upon you, and you will be blind and unable to see the sun for a time.” Immediately mist and darkness fell upon him, and he went about seeking people to lead him by the hand. [12] Then the proconsul believed, when he saw what had occurred, for he was astonished at the teaching of the Lord. [13] Now Paul and his companions set sail from Paphos and came to Perga in Pamphylia. And John left them and returned to Jerusalem, [14] but they went on from Perga and came to Antioch in Pisidia. And on the Sabbath day they went into the synagogue and sat down. [15] After the reading from the Law and the Prophets, the rulers of the synagogue sent a message to them, saying, “Brothers, if you have any word of encouragement for the people, say it.” [16] So Paul stood up, and motioning with his hand said: “Men of Israel and you who fear God, listen. [17] The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it. [18] And for about forty years he put up with them in the wilderness. [19] And after destroying seven nations in the land of Canaan, he gave them their land as an inheritance. [20] All this took about 450 years. And after that he gave them judges until Samuel the prophet. [21] Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. [22] And when he had removed him, he raised up David to be their king, of whom he testified and said, ‘I have found in David the son of Jesse a man after my heart, who will do all my will.’ [23] Of this man's offspring God has brought to Israel a Savior, Jesus, as he promised. [24] Before his coming, John had proclaimed a baptism of repentance to all the people of Israel. [25] And as John was finishing his course, he said, ‘What do you suppose that I am? I am not he. No, but behold, after me one is coming, the sandals of whose feet I am not worthy to untie.’ [26] “Brothers, sons of the family of Abraham, and those among you who fear God, to us has been sent the message of this salvation. [27] For those who live in Jerusalem and their rulers, because they did not recognize him nor understand the utterances of the prophets, which are read every Sabbath, fulfilled them by condemning him. [28] And though they found in him no guilt worthy of death, they asked Pilate to have him executed. [29] And when they had carried out all that was written of him, they took him down from the tree and laid him in a tomb. [30] But God raised him from the dead, [31] and for many days he appeared to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people. [32] And we bring you the good news that what God promised to the fathers, [33] this he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm, “‘You are my Son, today I have begotten you.’ [34] And as for the fact that he raised him from the dead, no more to return to corruption, he has spoken in this way, “‘I will give you the holy and sure blessings of David.’ [35] Therefore he says also in another psalm, “‘You will not let your Holy One see corruption.’ [36] For David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption, [37] but he whom God raised up did not see corruption. [38] Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, [39] and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses. [40] Beware, therefore, lest what is said in the Prophets should come about: [41] “‘Look, you scoffers, be astounded and perish; for I am doing a work in your days, a work that you will not believe, even if one tells it to you.’” [42] As they went out, the people begged that these things might be told them the next Sabbath. [43] And after the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who, as they spoke with them, urged them to continue in the grace of God. [44] The next Sabbath almost the whole city gathered to hear the word of the Lord. [45] But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him. [46] And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. [47] For so the Lord has commanded us, saying, “‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’” [48] And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed. [49] And the word of the Lord was spreading throughout the whole region. [50] But the Jews incited the devout women of high standing and the leading men of the city, stirred up persecution against Paul and Barnabas, and drove them out of their district. [51] But they shook off the dust from their feet against them and went to Iconium. [52] And the disciples were filled with joy and with the Holy Spirit.
Deut. 25:1 — [1] “If there is a dispute between men and they come into court and the judges decide between them, acquitting the innocent and condemning the guilty,
Rom. 3:23 f. — [1] Then what advantage has the Jew? Or what is the value of circumcision? [2] Much in every way. To begin with, the Jews were entrusted with the oracles of God. [3] What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? [4] By no means! Let God be true though every one were a liar, as it is written, “That you may be justified in your words, and prevail when you are judged.” [5] But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) [6] By no means! For then how could God judge the world? [7] But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? [8] And why not do evil that good may come? — as some people slanderously charge us with saying. Their condemnation is just. [9] What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, [10] as it is written: “None is righteous, no, not one; [11] no one understands; no one seeks for God. [12] All have turned aside; together they have become worthless; no one does good, not even one.” [13] “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” [14] “Their mouth is full of curses and bitterness.” [15] “Their feet are swift to shed blood; [16] in their paths are ruin and misery, [17] and the way of peace they have not known.” [18] “There is no fear of God before their eyes.” [19] Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. [20] For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. [21] But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it — [22] the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: [23] for all have sinned and fall short of the glory of God, [24] and are justified by his grace as a gift, through the redemption that is in Christ Jesus, [25] whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. [26] It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. [27] Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. [28] For we hold that one is justified by faith apart from works of the law. [29] Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, [30] since God is one — who will justify the circumcised by faith and the uncircumcised through faith. [31] Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.
II Cor. 5:19 ff. — [1] For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. [2] For in this tent we groan, longing to put on our heavenly dwelling, [3] if indeed by putting it on we may not be found naked. [4] For while we are still in this tent, we groan, being burdened — not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. [5] He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee. [6] So we are always of good courage. We know that while we are at home in the body we are away from the Lord, [7] for we walk by faith, not by sight. [8] Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. [9] So whether we are at home or away, we make it our aim to please him. [10] For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. [11] Therefore, knowing the fear of the Lord, we persuade others. But what we are is known to God, and I hope it is known also to your conscience. [12] We are not commending ourselves to you again but giving you cause to boast about us, so that you may be able to answer those who boast about outward appearance and not about what is in the heart. [13] For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. [14] For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; [15] and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. [16] From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. [17] Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. [18] All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; [19] that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. [20] Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. [21] For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
Rom. 4:25 — [25] who was delivered up for our trespasses and raised for our justification.
Rom. 3:28 — [28] For we hold that one is justified by faith apart from works of the law.
Rom. 4:2 ff. — [1] What then shall we say was gained by Abraham, our forefather according to the flesh? [2] For if Abraham was justified by works, he has something to boast about, but not before God. [3] For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” [4] Now to the one who works, his wages are not counted as a gift but as his due. [5] And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, [6] just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: [7] “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; [8] blessed is the man against whom the Lord will not count his sin.” [9] Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. [10] How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. [11] He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, [12] and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. [13] For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. [14] For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. [15] For the law brings wrath, but where there is no law there is no transgression. [16] That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring — not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, [17] as it is written, “I have made you the father of many nations” — in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. [18] In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” [19] He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah's womb. [20] No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, [21] fully convinced that God was able to do what he had promised. [22] That is why his faith was “counted to him as righteousness.” [23] But the words “it was counted to him” were not written for his sake alone, [24] but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, [25] who was delivered up for our trespasses and raised for our justification.
Gen. 15:6 — [6] And he believed the LORD, and he counted it to him as righteousness.
Eph. 2:8 f. — [1] And you were dead in the trespasses and sins [2] in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience — [3] among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. [4] But God, being rich in mercy, because of the great love with which he loved us, [5] even when we were dead in our trespasses, made us alive together with Christ — by grace you have been saved — [6] and raised us up with him and seated us with him in the heavenly places in Christ Jesus, [7] so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. [8] For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, [9] not a result of works, so that no one may boast. [10] For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. [11] Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands — [12] remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. [13] But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. [14] For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility [15] by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, [16] and might reconcile us both to God in one body through the cross, thereby killing the hostility. [17] And he came and preached peace to you who were far off and peace to those who were near. [18] For through him we both have access in one Spirit to the Father. [19] So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, [20] built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, [21] in whom the whole structure, being joined together, grows into a holy temple in the Lord. [22] In him you also are being built together into a dwelling place for God by the Spirit.
I Tim. 1:5 — [5] The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.
James 2:14 ff. — [1] My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. [2] For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, [3] and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,” [4] have you not then made distinctions among yourselves and become judges with evil thoughts? [5] Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? [6] But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? [7] Are they not the ones who blaspheme the honorable name by which you were called? [8] If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. [9] But if you show partiality, you are committing sin and are convicted by the law as transgressors. [10] For whoever keeps the whole law but fails in one point has become guilty of all of it. [11] For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law. [12] So speak and so act as those who are to be judged under the law of liberty. [13] For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment. [14] What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? [15] If a brother or sister is poorly clothed and lacking in daily food, [16] and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? [17] So also faith by itself, if it does not have works, is dead. [18] But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. [19] You believe that God is one; you do well. Even the demons believe — and shudder! [20] Do you want to be shown, you foolish person, that faith apart from works is useless? [21] Was not Abraham our father justified by works when he offered up his son Isaac on the altar? [22] You see that faith was active along with his works, and faith was completed by his works; [23] and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness” — and he was called a friend of God. [24] You see that a person is justified by works and not by faith alone. [25] And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? [26] For as the body apart from the spirit is dead, so also faith apart from works is dead.
Gal. 2:20 f. — [1] Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. [2] I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain. [3] But even Titus, who was with me, was not forced to be circumcised, though he was a Greek. [4] Yet because of false brothers secretly brought in — who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery — [5] to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. [6] And from those who seemed to be influential (what they were makes no difference to me; God shows no partiality) — those, I say, who seemed influential added nothing to me. [7] On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised [8] (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), [9] and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. [10] Only, they asked us to remember the poor, the very thing I was eager to do. [11] But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. [12] For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. [13] And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. [14] But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” [15] We ourselves are Jews by birth and not Gentile sinners; [16] yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. [17] But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! [18] For if I rebuild what I tore down, I prove myself to be a transgressor. [19] For through the law I died to the law, so that I might live to God. [20] I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. [21] I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.

For discussion

The Assembly cited Rom. 8:33 in support of this answer. Read it in context — how does it bear on what is claimed here?
13 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WCF 10.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 10.1

5.3. 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 fulfilment 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 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. 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 tothem 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 tothe 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.). 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. 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 Fatehr 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 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.). 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" (Like 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.

Proof texts

Luke 17:5 — [5] The apostles said to the Lord, “Increase our faith!”
Heb. 11:1 — [1] Now faith is the assurance of things hoped for, the conviction of things not seen.
II Cor. 1:20 — [20] For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.
Phil. 1:29 — [29] For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake,
Rom. 12:3 — [3] For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned.
II Thess. 3:2 — [2] and that we may be delivered from wicked and evil men. For not all have faith.
Rom. 10:16 — [16] But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?”
Acts 13:48 — [48] And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.
Titus 1:1 — [1] Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and their knowledge of the truth, which accords with godliness,
Rom. 10:17 — [17] So faith comes from hearing, and hearing through the word of Christ.
Gal. 5:6 — [6] For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.
II Peter 1:5 ff. — [1] Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ: [2] May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord. [3] His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, [4] by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. [5] For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, [6] and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, [7] and godliness with brotherly affection, and brotherly affection with love. [8] For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. [9] For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. [10] Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. [11] For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ. [12] Therefore I intend always to remind you of these qualities, though you know them and are established in the truth that you have. [13] I think it right, as long as I am in this body, to stir you up by way of reminder, [14] since I know that the putting off of my body will be soon, as our Lord Jesus Christ made clear to me. [15] And I will make every effort so that after my departure you may be able at any time to recall these things. [16] For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. [17] For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, “This is my beloved Son, with whom I am well pleased,” [18] we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain. [19] And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, [20] knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. [21] For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.
I Thess. 4:3 ff. — [1] Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. [2] For you know what instructions we gave you through the Lord Jesus. [3] For this is the will of God, your sanctification: that you abstain from sexual immorality; [4] that each one of you know how to control his own body in holiness and honor, [5] not in the passion of lust like the Gentiles who do not know God; [6] that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. [7] For God has not called us for impurity, but in holiness. [8] Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you. [9] Now concerning brotherly love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another, [10] for that indeed is what you are doing to all the brothers throughout Macedonia. But we urge you, brothers, to do this more and more, [11] and to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you, [12] so that you may walk properly before outsiders and be dependent on no one. [13] But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. [14] For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. [15] For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. [16] For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. [17] Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. [18] Therefore encourage one another with these words.
Col. 2:23 — [23] These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.
Matt. 15:9 — [9] in vain do they worship me, teaching as doctrines the commandments of men.’”
Matt. 5:16 — [16] In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.
Eph. 4:1 — [1] I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called,
Col. 3:17 — [17] And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.
Phil. 2:4 — [4] Let each of you look not only to his own interests, but also to the interests of others.
Titus 3:14 — [14] And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.
Matt. 12:33 — [33] “Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for the tree is known by its fruit.
John 15:5 — [5] I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.
Eph. 2:10 — [10] For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
Titus 2:14 — [14] who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.
Rom. 11:6 — [6] But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.
Acts 10:35 — [35] but in every nation anyone who fears him and does what is right is acceptable to him.
Col. 1:9 f. — [1] Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, [2] To the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father. [3] We always thank God, the Father of our Lord Jesus Christ, when we pray for you, [4] since we heard of your faith in Christ Jesus and of the love that you have for all the saints, [5] because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel, [6] which has come to you, as indeed in the whole world it is bearing fruit and increasing — as it also does among you, since the day you heard it and understood the grace of God in truth, [7] just as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on your behalf [8] and has made known to us your love in the Spirit. [9] And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, [10] so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God; [11] being strengthened with all power, according to his glorious might, for all endurance and patience with joy; [12] giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. [13] He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, [14] in whom we have redemption, the forgiveness of sins. [15] He is the image of the invisible God, the firstborn of all creation. [16] For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities — all things were created through him and for him. [17] And he is before all things, and in him all things hold together. [18] And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. [19] For in him all the fullness of God was pleased to dwell, [20] and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. [21] And you, who once were alienated and hostile in mind, doing evil deeds, [22] he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, [23] if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister. [24] Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the church, [25] of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, [26] the mystery hidden for ages and generations but now revealed to his saints. [27] To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. [28] Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. [29] For this I toil, struggling with all his energy that he powerfully works within me.
Jer. 31:16 — [16] Thus says the LORD: “Keep your voice from weeping, and your eyes from tears, for there is a reward for your work, declares the LORD, and they shall come back from the land of the enemy.
Isa. 4 — [1] And seven women shall take hold of one man in that day, saying, “We will eat our own bread and wear our own clothes, only let us be called by your name; take away our reproach.” [2] In that day the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and honor of the survivors of Israel. [3] And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, [4] when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. [5] Then the LORD will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy. [6] There will be a booth for shade by day from the heat, and for a refuge and a shelter from the storm and rain.
Matt. 5:12 — [12] Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.
Matt. 10:42 — [42] And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.”
Isa. 64:6 — [6] We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away.
Luke 17:10 — [10] So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’”
I Cor. 4:7 — [7] For who sees anything different in you? What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?

For discussion

The Assembly cited Luke 17:5 in support of this answer. Read it in context — how does it bear on what is claimed here?
34 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WCF 10.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 10.1