Harmony of the Reformed Confessions

Westminster Confession Chapters 18

Westminster Standards
Confession
Chapter 18: Of Assurance of Grace and Salvation
1: Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and
carnal presumptions of being in the favour of God, and estate of salvation (which hope of theirs shall
perish):yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavouring to walk in all
good conscience before Him, may, in this life, be certainly assured that they are in the state of grace, and
may rejoice in the hope of the glory of God, which hope shall never make them ashamed.
2: This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; but an
infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence
of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with
our spirits that we are the children of God, which Spirit is the earnest of our inheritance, whereby we are
sealed to the day of redemption.
3: This infallible assurance does not so belong to the essence of faith, but that a true believer may wait long,
and conflict with many difficulties, before he be partaker of it: yet, being enabled by the Spirit to know the
things which are freely given him of God, he may, without extraordinary revelation in the right use of
ordinary means, attain thereunto. And therefore it is the duty of every one to give all diligence to make his
calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love
and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this
assurance; so far is it from inclining men to looseness.
4: True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted;
as, by negligence in preserving of it, by falling into some special sin which wounds the conscience and
grieves the Spirit; by some sudden or vehement temptation, by God’s withdrawing the light of His
countenance, and suffering even such as fear Him to walk in darkness and to have no light: yet are they
never so utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that
sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in
due time, be revived; and by the which, in the mean time, they are supported from utter despair.

Larger Catechism
Question 80. Can true believers be infallibly assured that they are in the estate of grace, and that they shall
persevere therein unto salvation?
Answer. Such as truly believe in Christ, and endeavour to walk in all good conscience before him, may,
without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit
enabling them to discern in themselves those graces to which the promises of life are made, and bearing
witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of
grace, and shall persevere therein unto salvation.
Question 81. Are all true believers at all times assured of their present being in the estate of grace, and that
they shall be saved?
Answer. Assurance of grace and salvation not being of the essence of faith, true believers may wait long
before they obtain it; and, after the enjoyment thereof, may have it weakened and intermitted, through
manifold distempers, sins, temptations, and desertions; yet they are never left without such a presence and
support of the Spirit of God as keeps them from sinking into utter despair.
Question 167. How is our baptism to be improved by us?
Answer. The needful but much neglected duty of improving our baptism, is to be performed by us all our life
long, especially in the time of temptation, and when we are present at the administration of it to others; by
serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the
privileges and benefits conferred and sealed thereby, and our solemn vow made therein; by being humbled
for our sinful defilement, our falling short of, and walking contrary to, the grace of baptism, and our
engagements; by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that
sacrament; by drawing strength from the death and resurrection of Christ, into whom we are baptized, for
the mortifying of sin, and quickening of grace; and by endeavouring to live by faith, to have our conversation
in holiness and righteousness, as those that have therein given up their names to Christ; and to walk in
brotherly love, as being baptized by the same Spirit into one body.
Question 194. What do we pray for in the fifth petition?
Answer. In the fifth petition, (which is, Forgive us our debts, as we forgive our debtors,) acknowledging, that
we and all others are guilty both of original and actual sin, and thereby become debtors to the justice of
God; and that neither we, nor any other creature, can make the least satisfaction for that debt: we pray for
ourselves and others, that God of his free grace would, through the obedience and satisfaction of Christ,
apprehended and applied by faith, acquit us both from the guilt and punishment of sin, accept us in his
Beloved; continue his favour and grace to us, pardon our daily failings, and fill us with peace and joy, in
giving us daily more and more assurance of forgiveness; which we are the rather emboldened to ask, and
encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their
offenses.
Shorter Catechism
Question 36. What are the benefits which in this life do accompany or flow from justification, adoption, and
sanctification?
Answer. The benefits which in this life do accompany or flow from justification, adoption, and sanctification,
are, assurance of God’s love, peace of conscience, joy in the Holy Ghost, increase of grace, and
perseverance therein to the end.

Three Forms of Unity

Belgic Confession
Article 26: The Intercession of Christ
We believe that we have no access to God except through the one and only Mediator and Intercessor: Jesus
Christ the Righteous. He therefore was made man, uniting together the divine and human natures, so that we
human beings might have access to the divine Majesty. Otherwise we would have no access. But this
Mediator, whom the Father has appointed between himself and us, ought not terrify us by his greatness, so
that we have to look for another one, according to our fancy. For neither in heaven nor among the creatures
on earth is there anyone who loves us more than Jesus Christ does. Although he was “in the form of God,” he
nevertheless “emptied himself,” taking the form of “a man” and “a servant” for us; and he made himself
“completely like his brothers.” Suppose we had to find another intercessor. Who would love us more than he
who gave his life for us, even though “we were his enemies”? And suppose we had to find one who has
prestige and power. Who has as much of these as he who is seated “at the right hand of the Father,” and who
has all power “in heaven and on earth”? And who will be heard more readily than God’s own dearly beloved
Son? So then, sheer unbelief has led to the practice of dishonoring the saints, instead of honoring them. That
was something the saints never did nor asked for, but which in keeping with their duty, as appears from their
writings, they consistently refused. We should not plead here that we are unworthy– for it is not a question of
offering our prayers on the basis of our own dignity but only on the basis of the excellence and dignity of
Jesus Christ, whose righteousness is ours by faith. Since the apostle for good reason wants us to get rid of this
foolish fear– or rather, this unbelief– he says to us that Jesus Christ was “made like his brothers in all things,”
that he might be a high priest who is merciful and faithful to purify the sins of the people. For since he
suffered, being tempted, he is also able to help those who are tempted. And further, to encourage us more to
approach him he says, “Since we have a high priest, Jesus the Son of God, who has entered into heaven, we
maintain our confession. For we do not have a high priest who is unable to have compassion for our
weaknesses, but one who was tempted in all things, just as we are, except for sin. Let us go then with
confidence to the throne of grace that we may obtain mercy and find grace, in order to be helped.” The same
apostle says that we “have liberty to enter into the holy place by the blood of Jesus. Let us go, then, in the
assurance of faith….” Likewise, “Christ’s priesthood is forever. By this he is able to save completely those
who draw near to God through him who always lives to intercede for them.” What more do we need? For
Christ himself declares: “I am the way, the truth, and the life; no one comes to my Father but by me.” Why
should we seek another intercessor? Since it has pleased God to give us his Son as our Intercessor, let us not
leave him for another– or rather seek, without ever finding. For when God gave him to us he knew well that
we were sinners. Therefore, in following the command of Christ we call on the heavenly Father through
Christ, our only Mediator, as we are taught by the Lord’s Prayer, being assured that we shall obtain all we ask
of the Father in his name.
Heidelberg Catechism
Question 1. What is thy only comfort in life and death?
Answer. That I with body and soul, both in life and death, am not my own, but belong unto my faithful
Saviour Jesus Christ; who, with his precious blood, has fully satisfied for all my sins, and delivered me from
all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall
from my head; yea, that all things must be subservient to my salvation, and therefore, by his Holy Spirit, He
also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him.
Question 61. Why sayest thou, that thou art righteous by faith only?
Answer. Not that I am acceptable to God, on account of the worthiness of my faith; but because only the
satisfaction, righteousness, and holiness of Christ, is my righteousness before God; and that I cannot receive
and apply the same to myself any other way than by faith only.
Cannons of Dordt
The First Head of Doctrine: Divine Election and Reprobation
Article 12: The Assurance of Election
Assurance of this their eternal and unchangeable election to salvation is given to the chosen in due time,
though by various stages and in differing measure. Such assurance comes not by inquisitive searching into
the hidden and deep things of God, but by noticing within themselves, with spiritual joy and holy delight,
the unmistakable fruits of election pointed out in God’s Word — such as a true faith in Christ, a childlike fear
of God, a godly sorrow for their sins, a hunger and thirst for righteousness, and so on.
Article 13: The Fruit of This Assurance
In their awareness and assurance of this election God’s children daily find greater cause to humble
themselves before God, to adore the fathomless depth of his mercies, to cleanse themselves, and to give
fervent love in return to him who first so greatly loved them. This is far from saying that this teaching
concerning election, and reflection upon it, make God’s children lax in observing his commandments or
carnally self-assured. By God’s just judgment this does usually happen to those who casually take for granted
the grace of election or engage in idle and brazen talk about it but are unwilling to walk in the ways of the
chosen.
The Fifth Head of Doctrine: The Perseverance of the Saints
Article 9: The Assurance of This Preservation
Concerning this preservation of those chosen to salvation and concerning the perseverance of true believers
in faith, believers themselves can and do become assured in accordance with the measure of their faith, by
which they firmly believe that they are and always will remain true and living members of the church, and
that they have the forgiveness of sins and eternal life.
Article 10: The Ground of This Assurance
Accordingly, this assurance does not derive from some private revelation beyond or outside the Word, but
from faith in the promises of God which he has very plentifully revealed in his Word for our comfort, from
the testimony of the Holy Spirit testifying with our spirit that we are God’s children and heirs, and finally
from a serious and holy pursuit of a clear conscience and of good works. And if God’s chosen ones in this
world did not have this well-founded comfort that the victory will be theirs and this reliable guarantee of
eternal glory, they would be of all people most miserable.
Article 11: Doubts Concerning This Assurance
Meanwhile, Scripture testifies that believers have to contend in this life with various doubts of the flesh and
that under severe temptation they do not always experience this full assurance of faith and certainty of
perseverance. But God, the Father of all comfort, does not let them be tempted beyond what they can bear,
but with the temptation he also provides a way out, and by the Holy Spirit revives in them the assurance of
their perseverance.
Article 12: This Assurance as an Incentive to Godliness
This assurance of perseverance, however, so far from making true believers proud and carnally self-assured,
is rather the true root of humility, of childlike respect, of genuine godliness, of endurance in every conflict, of
fervent prayers, of steadfastness in crossbearing and in confessing the truth, and of well-founded joy in God.
Reflecting on this benefit provides an incentive to a serious and continual practice of thanksgiving and good
works, as is evident from the testimonies of Scripture and the examples of the saints.
Article 13: Assurance No Inducement to Carelessness
Neither does the renewed confidence of perseverance produce immorality or lack of concern for godliness
in those put back on their feet after a fall, but it produces a much greater concern to observe carefully the
ways of the Lord which he prepared in advance. They observe these ways in order that by walking in them
they may maintain the assurance of their perseverance, lest, by their abuse of his fatherly goodness, the face
of the gracious God (for the godly, looking upon his face is sweeter than life, but its withdrawal is more bitter
than death) turn away from them again, with the result that they fall into greater anguish of spirit.
Article 14: God’s Use of Means in Perseverance
And, just as it has pleased God to begin this work of grace in us by the proclamation of the gospel, so he
preserves, continues, and completes his work by the hearing and reading of the gospel, by meditation on it,
by its exhortations, threats, and promises, and also by the use of the sacraments.
Having set forth the orthodox teaching, the Synod rejects the errors of those:
V: Who teach that apart from a special revelation no one can have the assurance of future perseverance in
this life.
For by this teaching the well-founded consolation of true believers in this life is taken away and the doubting
of the Romanists is reintroduced into the church. Holy Scripture, however, in many places derives the
assurance not from a special and extraordinary revelation but from the marks peculiar to God’s children and
from God’s completely reliable promises. So especially the apostle Paul: Nothing in all creation can separate
us from the love of God that is in Christ Jesus our Lord; and John: They who obey his commands remain in
him and he in them. And this is how we know that he remains in us: by the Spirit he gave us.
VI: Who teach that the teaching of the assurance of perseverance and of salvation is by its very nature and
character an opiate of the flesh and is harmful to godliness, good morals, prayer, and other holy exercises,
but that, on the contrary, to have doubt about this is praiseworthy.
For these people show that they do not know the effective operation of God’s grace and the work of the
indwelling Holy Spirit, and they contradict the apostle John, who asserts the opposite in plain words: Dear
friends, now we are children of God, but what we will be has not yet been made known. But we know that
when he is made known, we shall be like him, for we shall see him as he is. Everyone who has this hope in
him purifies himself, just as he is pure. Moreover, they are refuted by the examples of the saints in both the
Old and the New Testament, who though assured of their perseverance and salvation yet were constant in
prayer and other exercises of godliness.

Other
Second Helvetic Confession
Chapter 16.3-4 Of Faith and Good Works, and of their Reward, and of Man’s Merit
The Increase Of Faith. This faith also has its increase, and unless it were given by God, the apostles would
not have said: “Lord, increase our faith” (Luke 17:5). And all these things which up to this point we have said
concerning faith, the apostles have taught before us. For Paul said: “For faith is the sure subsistence, of things
hoped for, and the clear and certain apprehension” (Heb. 11:1). And again he says that all the promises of
God are Yes through Christ and through Christ are Amen (II Cor. 1:20). And to the Philippians he said that it
has been given to them to believe in Christ (Phil. 1:29). Again, God assigned to each the measure of faith
(Rom. 12:3). Again: “Not all have faith” and, “Not all obey the Gospel” (II Thess. 3:2; Rom. 10:16). But Luke
also bears witness, saying: “As many as were ordained to life believed” (Acts 13:48). Wherefore Paul also
calls faith “the faith of God’s elect” (Titus 1:1), and again: “Faith comes from hearing, and hearing comes by
the Word of God” (Rom. 10:17). Elsewhere he often commands men to pray for faith.
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.
Scots Confession
Chapter 12—Faith in the Holy Ghost
Our faith and its assurance do not proceed from flesh and blood, that is to say, from natural powers within
us, but are the inspiration of the Holy Ghost; whom we confess to be God, equal with the Father and with
his Son, who sanctifies us, and brings us into all truth by his own working, without whom we should remain
forever enemies to God and ignorant of his Son, Christ Jesus. For by nature we are so dead, blind, and
perverse, that neither can we feel when we are pricked, see the light when it shines, nor assent to the will of
God when it is revealed, unless the Spirit of the Lord Jesus quicken that which is dead, remove the darkness
from our minds, and bow our stubborn hearts to the obedience of his blessed will. And so, as we confess
that God the Father created us when we were not, as his Son our Lord Jesus redeemed us when we were
enemies to him, so also do we confess that the Holy Ghost does sanctify and regenerate us, without respect
to any merit proceeding from us, be it before or be it after our regeneration. To put this even more plainly; as
we willingly disclaim any honor and glory for our own creation and redemption, so do we willingly also for
our regeneration and sanctification; for by ourselves we are not capable of thinking one good thought, but
he who has begun the work in us alone continues us in it, to the praise and glory of his undeserved grace.