November 4, A.D. 2001

Dear friends,

One statement that Harold Camping regularly makes on "Open Forum" and other Family Radio media in support of his "high places" doctrine is his claim that the reformed churches' confessions teach that "faith is an instrument", that God uses our faith as an essential ingredient in order to bring about salvation. He goes on to say that since this teaching is so repugnant and contrary to the word of God, it is therefore a "high place", one of many for which the church has been judged and, according to Camping, has brought about the alleged death of the church.

If his claim is true, that the reformed (i.e., coming out of the Reformation) confessions do indeed teach that our faith is an instrument for our salvation as Harold Camping has described, then it is quite appropriate for him to raise this concern. (The validity of his "high places" doctrine is an entirely different matter and is beyond the scope of this discussion.)

But is Harold Camping correct? Is this indeed what the reformed confessions teach? The answer is, absolutely not, and emphatically so. His claim is a gross distortion of what is found in the confessions and is yet one more piece of manufactured evidence to support his cry that faithful believers must "depart out" of their churches.

It must be emphasized at the beginning that this is not presented to extol the reformed confessions, but only to show how Harold Camping has misused them. I have stated previously how confessions are to be properly used, and how they have been misused, so I will not repeat that here. I am also very aware that there are a few statements in the confessions that do not find harmony with the Bible.

I am also in complete agreement that the Holy Bible has preeminence over the confessions (as the reformed confessions themselves teach) and that our priority in our study should be of the Bible itself, not giving undue time or adulation to what has been written about the Bible. However, if we are to invoke the confessions at all, whether favorably or not, we must do so fairly and accurately.

What follows may seem a long treatment of a seemingly simple issue. The problem is that Harold Camping, with one short sound bite, is making a gross misrepresentation of the reformed confessions' statements about saving faith and setting them in a totally wrong direction, much like an errant ship's pilot steering the vessel onto the rocks using only the tiny rudder. The confessions' statements should be read with enough context so that the truth can be seen.

Bear in mind also that all of the other elements of Mr. Camping's position that "the church is dead" can, and should be, completely refuted. Two things are required - sufficient time, and for Harold Camping to firm up his positions and statements on the various aspects of his new teaching, which presently are changing on an almost nightly basis.

I will also shortly send separately a study on the topic of "the faith of Jesus Christ", examining the places where it is found in the Bible and comparing these uses with those passages that speak of "faith in Jesus Christ", since that is related to what is discussed here.

Following is the evidence from the reformed confessions themselves. To keep this presentation to a manageable size, it will be limited to the two sets of confessional standards with which Harold Camping and many of his listeners are most familiar.

The first set is made up of:

1. The Belgic Confession (A.D. 1561)

2. The Heidelberg Catechism (A.D. 1563)

3. The Canons of Dort (A.D. 1619)

These are collectively known as the continental standards because they were adopted by many of the reformed churches on the European continent, notably in the Netherlands. These standards, also known as the "three forms of unity", are used by many reformed churches in the U.S.A. today, including the Christian Reformed Church, the Netherlands Reformed Congregations, the Free Reformed Church of North America, and several others.

The second set is made up of:

1. The Westminster Confession of Faith

2. The Westminster Larger Catechism

3. The Westminster Shorter Catechism

These are collectively known as the Westminster standards. They were written by the Westminster Assembly in England during the years A.D. 1643-1647 and were subsequently adopted by the Presbyterian churches in the British Isles. They are used today in our country by most of the various Presbyterian denominations.

The continental standards

Looking first at the continental standards, we do in fact find language that fits Harold Camping's description. From the Belgic Confession, Article 22,

(I will use == to set off passages quoted from the confessions throughout.)

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… However, we do not mean, properly speaking, that it is faith itself that justifies us-- for faith is only the instrument by which we embrace Christ, our righteousness …

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Continuing in Article 22, we also read,

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… And faith is the instrument that keeps us in communion with him and with all his benefits…

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These citations appear to bear out Harold Camping's claim. However, when these statements are read in the context of the rest of the confession, it becomes very clear that its authors in no way intended that this faith be understood as man's faith, but rather God's faith, alone.

Here is Article 22 in its entirety. (I have included scripture citations and proof texts throughout from the King James Version which are referenced in the confessions.)

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ARTICLE 22: The Righteousness of Faith

We believe that for us to acquire the true knowledge of this great mystery, the Holy Spirit kindles in our hearts a true faith that embraces Jesus Christ, with all his merits, and makes him its own, and no longer looks for anything apart from him.

For it must necessarily follow that either all that is required for our salvation is not in Christ or, if all is in him, then he who has Christ by faith has his salvation entirely.

Therefore, to say that Christ is not enough but that something else is needed as well is a most enormous blasphemy against God-- for it then would follow that Jesus Christ is only half a Savior. And therefore we justly say with Paul that we are justified "by faith alone" or "by faith without the deeds of the law." (Romans 3:28).

However, we do not mean, properly speaking, that it is faith itself that justifies us-- for faith is only the instrument by which we embrace Christ, our righteousness.

But Jesus Christ is our righteousness in making available to us all his merits and all the holy works he has done for us and in our place. And faith is the instrument that keeps us in communion with him and with all his benefits.

When those benefits are made ours they are more than enough to absolve us of our sins.

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Thus, the complete Article 22 makes it clear that an unsaved sinner does not first conjure up a faith, which God would then use to save him. Rather, it teaches the opposite.

The fact that the confession's authors believed that saving faith is altogether a gift of God is also stated elsewhere in the confession. Here are several more articles from the Belgic Confession, first continuing with Articles 23 and 24:

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ARTICLE 23: The Justification of Sinners

We believe that our blessedness lies in the forgiveness of our sins because of Jesus Christ, and that in it our righteousness before God is contained, as David and Paul teach us when they declare that man blessed to whom God grants righteousness apart from works.

"Blessed is he whose transgression is forgiven, whose sin is covered." (Psalm 32:1)

"Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works," (Romans 4:6)

And the same apostle says that we are justified "freely" or "by grace" through redemption in Jesus Christ.

"Being justified freely by his grace through the redemption that is in Christ Jesus:" (Romans 3:24)

And therefore we cling to this foundation, which is firm forever, giving all glory to God, humbling ourselves, and recognizing ourselves as we are; not claiming a thing for ourselves or our merits and leaning and resting on the sole obedience of Christ crucified, which is ours when we believe in him.

That is enough to cover all our sins and to make us confident, freeing the conscience from the fear, dread, and terror of God's approach, without doing what our first father, Adam, did, who trembled as he tried to cover himself with fig leaves.

In fact, if we had to appear before God relying-- no matter how little-- on ourselves or some other creature, then, alas, we would be swallowed up.

Therefore everyone must say with David: "And enter not into judgment with thy servant: for in thy sight shall no man living be justified." (Psalm 143:2)

ARTICLE 24: The Sanctification of Sinners

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

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

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

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

So then, we do good works, but nor for merit-- for what would we merit? Rather, we are indebted to God for the good works we do, and not he to us, since it is he "which worketh in you both to will and to do of his good pleasure " (Philippians 2:13), thus keeping in mind what is written: "When ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. " (Luke 17:10)

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

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

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

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Also, here is Article 14:

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ARTICLE 14: The Creation and Fall of Man

We believe that God created man from the dust of the earth and made and formed him in his image and likeness-- good, just, and holy; able by his own will to conform in all things to the will of God.

But when he was in honor he did not understand it (Psalm 49:20) and did not recognize his excellence. But he subjected himself willingly to sin and consequently to death and the curse, lending his ear to the word of the devil.

For he transgressed the commandment of life, which he had received, and by his sin he separated himself from God, who was his true life, having corrupted his entire nature.

So he made himself guilty and subject to physical and spiritual death, having become wicked, perverse, and corrupt in all his ways. He lost all his excellent gifts which he had received from God, and he retained none of them except for small traces which are enough to make him inexcusable.

Moreover, all the light in us is turned to darkness, as the Scripture teaches us: "The light shineth in darkness; and the darkness comprehended it not." (John 1:5) Here John calls men "darkness."

Therefore we reject everything taught to the contrary concerning man's free will, since man is nothing but the slave of sin and cannot do a thing unless it is "given him from heaven." (John 3:27)

For who can boast of being able to do anything good by himself, since Christ says, "No man can come to me, except the Father which hath sent me draw him"? (John 6:44)

Who can glory in his own will when he understands that "the carnal mind is enmity against God"? (Romans 8:7) Who can speak of his own knowledge in view of the fact that "the natural man receiveth not the things of the Spirit of God"? (I Corinthians 2:14)

In short, who can produce a single thought, since he knows, "Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God"? (II Corinthians 3:5)

And therefore, what the apostle says ought rightly to stand fixed and firm: "For it is God which worketh in you both to will and to do of his good pleasure." (Philippians 2:13)

For there is no understanding nor will conforming to God's understanding and will apart from Christ's involvement, as he teaches us when he says, "Without me ye can do nothing." (John 15:5)

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As should be very evident by now, it is most instructive to read these sections of the confessions at one sitting and allow one portion to address questions that may arise in another. This is the best way to ensure that we do not misrepresent what the confession's authors intended.

We constantly apply this same method when reading the Bible. For example, consider this statement made by the Lord Jesus Christ in two different places in the gospels:

"Go thy way: thy faith hath made thee whole." (Mark 10:52; Luke 17:19)

If taken out of context, we would reach the exact same conclusion that Harold Camping expounds concerning the reformed confessions' statements that "faith is an instrument", that is, our own faith is what God uses to save us. However, we don't stop there. We don't allow one statement to stand in isolation, especially when there are other clear statements that do not allow such erroneous conclusions to stand. Is it not at least fair, as well as basic scholarship, to play by the same rules when examining the confessions as well as the Bible?

Let us now consider another of the continental standards, the Canons of Dort, and see how they bear upon this issue.

The Canons of Dort, as mentioned previously, are also known as one of the three forms of unity by those denominations that subscribe to all three. The Belgic Confession, Heidelberg Catechism, and the Canons of Dort were written at different times by different authors, yet they complement each other nicely (though certainly not in the same way as different books of the Bible). For example, many of the psalters and hymnals used by reformed denominations not only contain these confessions in the back of the book, but some also include a cross-index.

The Canons of Dort differ significantly from most other reformed confessions in that they address only the issue of sovereign grace. Specifically, they are an exposition of free grace in contrast to free will. The presentation is organized by what is commonly known as the five points of Calvinism (Total depravity, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of the saints), except that the Canons present these five points in a different order than the common TULIP acronym. Harold Camping's booklet, "God's Magnificent Salvation Plan", covers this same material.

I have read a number of works expounding these five points. The Canons of Dort are an excellent balance between brevity and depth of treatment and are as good as anything else that has ever been written on the issue.

Let's let the Canons speak for themselves concerning what the reformers understood to be the nature of saving faith, and whether it was of God or man. First, here are selections from the "first head of doctrine":

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Canons of Dort

FIRST HEAD OF DOCTRINE [which treats the matter of unconditional election]

ARTICLE 5

The cause or guilt of this unbelief as well as of all other sins is no wise in God, but in man himself; whereas faith in Jesus Christ and salvation through Him is the free gift of God, as it is written: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:" (Ephesians 2:8) Likewise: "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;" (Philippians 1:29)

ARTICLE 6

That some receive the gift of faith from God, and others do not receive it, proceeds from God's eternal decree. "Known unto God are all his works from the beginning of the world." (Acts 15:18) "Who worketh all things after the counsel of his own will." (Ephesians 1:11) According to which decree He graciously softens the hearts of the elect, however obstinate, and inclines them to believe; while He leaves the non-elect in His just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men equally involved in ruin; or that decree of election and reprobation, revealed in the Word of God, which, though men of perverse, impure, and unstable minds wrest it to their own destruction, yet to holy and pious souls affords unspeakable consolation.

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Each of the heads of doctrine in the Canons first presents the Biblical position, which is then followed by a section called "Rejection of Errors". Some of these rejections are likewise instructive for this topic and are presented next.

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REJECTION OF ERRORS

FIRST HEAD: PARAGRAPH 4

The true doctrine concerning election and reprobation having been explained, the Synod rejects the errors of those who teach:

That in the election unto faith this condition is beforehand demanded that man should use the light of nature aright, be pious, humble, meek, and fit for eternal life, as if on these things election were in any way dependent.

For this savors of the teaching of Pelagius, and is opposed to the doctrine of the apostle when he writes:

"3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

4 But God, who is rich in mercy, for his great love wherewith he loved us,

5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

9 Not of works, lest any man should boast." (Ephesians 2:3-9)

FIRST HEAD: PARAGRAPH 5

The true doctrine concerning election and reprobation having been explained, the Synod rejects the errors of those who teach:

That the incomplete and non-decisive election of particular persons to salvation occurred because of a foreseen faith, conversion, holiness, godliness, which either began or continued for some time; but that the complete and decisive election occurred because of foreseen perseverance unto the end in faith, conversion, holiness, and godliness; and that this is the gracious and evangelical worthiness, for the sake of which he who is chosen is more worthy than he who is not chosen; and that therefore faith, the obedience of faith, holiness, godliness, and perseverance are not fruits of the unchangeable election unto glory, but are conditions which, being required beforehand, were foreseen as being met by those who will be fully elected, and are causes without which the unchangeable election to glory does not occur.

This is repugnant to the entire Scripture, which constantly inculcates this and similar declarations: Election is "not of works, but of him that calleth;" (Romans 9:11)

"And as many as were ordained to eternal life believed." (Acts 13:48)

"According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:" (Ephesians 1:4)

"Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you." (John 15:16)

"And if by grace, then it is no more of works:" (Romans 11:6)

"Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." (1 John 4:10)

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Finally, here are selections from the third and fourth heads of doctrine:

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THIRD AND FOURTH HEADS OF DOCTRINE [which treat the matters of irresistible grace and total depravity]

ARTICLE 10

But that others who are called by the gospel obey the call and are converted is not to be ascribed to the proper exercise of free will, whereby one distinguishes himself above others equally furnished with grace sufficient for faith and conversion (as the proud heresy of Pelagius maintains); but it must be wholly ascribed to God, who, as He has chosen His own from eternity in Christ, so He calls them effectually in time, confers upon them faith and repentance, rescues them from the power of darkness, and translates them into the kingdom of His own Son; that they may show forth the praises of Him who has called them out of darkness into His marvelous light, and may glory not in themselves but in the Lord, according to the testimony of the apostles in various places.

REJECTION OF ERRORS

THIRD AND FOURTH HEADS: PARAGRAPH 6

The true doctrine having been explained, the Synod rejects the errors of those who teach: That in the true conversion of man no new qualities, powers, or gifts can be infused by God into the will, and that therefore faith, through which we are first converted and because of which we are called believers, is not a quality or gift infused by God but only an act of man, and that it cannot be said to be a gift, except in respect of the power to attain to this faith.

For thereby they contradict the Holy Scriptures, which declare that God infuses new qualities of faith, of obedience, and of the consciousness of His love into our hearts:

"But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts;" (Jeremiah 31:33) And:

"For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:" (Isaiah 44:3) And:

"The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." (Romans 5:5)

This is also repugnant to the constant practice of the Church, which prays by the mouth of the prophet thus: "Turn thou me, and I shall be turned;" (Jeremiah 31:18)

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There is no way, based on what these confessions teach, that anyone could conclude that they teach that man's faith is an instrument in our salvation. Harold Camping should know better, having spent approximately 67 years in the Christian Reformed Church, and having been an elder for many of those years.

The Westminster standards

The case with the Westminster standards is very parallel. There is one instance where the language "faith is an instrument" is found. The particulars are exactly parallel to the continental standards described above; that is, if we surgically remove and isolate certain words, we can make them to say the opposite of what their authors intended and then proceed to unjustly vilify the confessions.

In the Westminster Larger Catechism, we find this language in the answer to Question 73:

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Faith … is an instrument by which he [a sinner] receives and applies Christ and his righteousness.

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However, let's back up and look first at Question 72 and then Question 73 in their entirety (I have underlined the portions of scripture quotations which the editors emphasized with italics and then retained the italics of the King James Version, but this formatting will not be shown if read as an e-mail "Uuencode" message):

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Question 72: What is justifying faith?

Answer: Justifying faith is a saving grace (a), wrought in the heart of a sinner by the Spirit (b) and Word of God (c), whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition (d), not only assents to the truth of the promise of the gospel (e), but receives and rests upon Christ and his righteousness, therein held forth, for pardon of sin (f), and for the accepting and accounting of his person righteous in the sight of God for salvation (g).

(a) Hebrews 10:39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

(b) II Corinthians 4:13 We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;

Ephesians 1:17-19 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

(c) Romans 10:14, 17 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? … So then faith cometh by hearing, and hearing by the word of God.

(d) Acts 2:37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

Acts 16:30 And brought them out, and said, Sirs, what must I do to be saved?

John 16:8-9 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me;

Romans 5:6 For when we were yet without strength, in due time Christ died for the ungodly.

Ephesians 2:1 And you hath he quickened, who were dead in trespasses and sins;

Acts 4:12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

(e) Ephesians 1:13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

(f) John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

Acts 16:31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

Acts 10:43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

(g) Philippians 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

Acts 15:11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

Question 73: How does faith justify a sinner in the sight of God?

Answer: Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it (a), nor as if the grace of faith, or any act thereof, were imputed to him for his justification (b); but only as it is an instrument by which he receives and applies Christ and his righteousness (c).

(a) Galatians 3:11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

Romans 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.

(b) Romans 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

Compared with Romans 10:10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

(c) John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

Philippians 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

Galatians 2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

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Thus, there should be no question but that the reformers intended us to believe exactly what the Bible teaches, that saving faith is the free gift of God.

The Westminster Confession of Faith also addresses this matter:

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CHAPTER XIV. Of Saving Faith.

I. The grace of faith, whereby the elect are enabled to believe to the saving of their souls (a), is the work of the Spirit of Christ in their hearts (b), and is ordinarily wrought by the ministry of the word (c), by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened (d).

(a) Hebrews 10:39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

(b) II Corinthians 4:13 We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;

Ephesians 1:17-19 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

Ephesians 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

(c) Romans 10:14, 17 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? … So then faith cometh by hearing, and hearing by the word of God.

(d) I Peter 2:2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

Acts 20:32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

Romans 4:11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

Luke 17:5 And the apostles said unto the Lord, Increase our faith.

Romans 1:16-17 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

II. By this faith, a Christian believes to be true whatsoever is revealed in the Word, for the authority of God Himself speaking therein (e); and acts differently upon that which each particular passage thereof contains; yielding obedience to the commands (f), trembling at the threatenings (g), and embracing the promises of God for this life, and that which is to come (h). But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace (i).

(e) John 4:42 And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.

I Thessalonians 2:13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

I John 5:10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

Acts 24:14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:

(f) Romans 16:26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

(g) Isaiah 66:2 For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.

(h) Hebrews 11:13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.

I Timothy 4:8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

(i) John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

Acts 16:31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

Galatians 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Acts 15:11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

III. This faith is different in degrees, weak or strong (k); may be often and many ways assailed, and weakened, but gets the victory (l): growing up in many to the attainment of a full assurance, through Christ (m), who is both the author and finisher of our faith (n).

(k) Hebrews 5:13-14 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

Romans 4:19-20 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

Matthew 6:30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

Matthew 8:10 When Jesus heard it, he marveled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

(l) Luke 22:31-32 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

Ephesians 6:16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

I John 5:4-5 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

(m) Hebrews 6:11-12 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: That ye be not slothful, but followers of them who through faith and patience inherit the promises.

Hebrews 10:22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

Colossians 2:2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;

(n) Hebrews 12:2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

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The Bible, taken as a whole, clearly teaches that God alone is the source of saving faith. The same is true for the reformed confessions, as shown above. These confessions are certainly not flawless statements. However, their statements concerning saving faith are an excellent and accurate representation of Biblical truth as can be humanly made.

I conclude with the final paragraph of the Conclusion from the Canons of Dort:

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May Jesus Christ, the Son of God, who, seated at the Father's right hand, gives gifts to men, sanctify us in the truth; bring to the truth those who err; shut the mouths of the calumniators of sound doctrine, and endue the faithful ministers of his Word with the spirit of wisdom and discretion, that all their discourses may tend to the glory of God, and the edification of those who hear them. Amen.

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Wishing you God's richest blessings,

Alan Pohl

Everett, Washington

Now faith is the substance of things hoped for, the evidence of things not seen.

Hebrews 11:1

17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.

18 And the fruit of righteousness is sown in peace of them that make peace.

James 3:17-18

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