Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadWorks of Arthur Pink: Pink, Arthur - Articles and Sermons: Assurance
TOPIC: Pink, Arthur - Articles and Sermons (Other Topics in this Collection)
SUBJECT: Assurance
Other Subjects in this Topic:
by Arthur W. Pink
At the close of that lengthy period known as “the dark ages,” (though throughout it God never left Himself without a clear witness), when the Lord caused a good of light to break forth upon Christendom, the Reformers were faced by the hoary errors of Romanism, among which was her insistence that none could be positively assured of his Salvation till the hour of death was reached. This caused Luther and his contemporaries to deliver a positive message, seeking to stimulate confidence toward God and the laying hold of His sure promises. Yet it has to be acknowledged that there were times when their zeal carried them too far, leading to a position which could not be successfully defended from the Scriptures. Many of the Reformers insisted that assurance was an essential element in saving faith itself, and that unless a person knew he was “accepted in the Beloved,” he was yet in his sins. Thus, in the revolt from Romanism, the Protestant pendulum swung too far to the opposite side.
In the great mercy of God the balance of Truth was restored in the days of the Puritans. The principal doctrine which Luther and his fellows had emphasized so forcibly was justification by faith alone. But at the close of the 16th Century and in the early part of the 17th, such men as Perkins, Gattaker, Rollock, etc., made prominent the collateral doctrine of sanctification by the Spirit. For the next 50 years the Church on earth was blest with many men “mighty in the Scriptures,” deeply taught of God, enabled by Him to maintain a well-rounded ministry. Such men as Goodwin, Owen, Charnock, Flavel. Sibbes, etc., though living in troublous times and suffering fierce persecution, taught the Word more helpfully (in our judgment) and were more used of God than any since the days of the Apostles to the present hour.
The ministry of the Puritans was an exceedingly searching one. While magnifying the free grace of God in no uncertain terms; while teaching plainly that the satisfaction of Christ alone gave title to Heaven; while emphatically repudiating all creature-merits—they nevertheless insisted that a supernatural and transforming work of the Spirit in the heart and life of the believer was indispensable to fit him for Heaven. Professors were rigidly tested, and the results and fruits of faith were demanded before its presence was admitted. Self-examination was frequently insisted upon, and full details given as to how one might ascertain that he was a “new creature in Christ Jesus.” Christians were constantly urged to “make their calling and election sure” by ascertaining that they had clear evidence of the same. While conditions were far from being perfect, yet there is good reason to conclude that more deluded souls were undeceived and more hypocrites exposed than at any other period since the 1st Century A. D.
The 18th Century witnessed a sad declension and departure from the faith. Worldly prosperity brought in spiritual deterioration. As the Puritan leaders died off, none were raised up to fill their places. Arminianism spread rapidly, followed by Deism (Unitarianism) and other fatal errors. Worldliness engulfed the churches, and lawlessness and wickedness were rampant without. The Gospel-trumpet was almost silent, and the remnant of God’s people dwindled down to an insignificant and helpless handful. But where sin abounded, grace did much more abound. Again, the light of God shone forth powerfully in the darkness: Whitefield, Romaine, Gill, Hervey, and others being raised up by God to revive His saints and convert many sinners to Christ. The main emphasis of their preaching and teaching was upon the sovereign grace of God as exhibited in the Everlasting Covenant, the certain efficacy of Christ’s atonement unto all for whom it was made, and the work of the Spirit in regeneration.
Under the God-given revivals of the latter part of the 18th Century the great doctrine of the Christian faith occupied the most prominent place. In order that the balance of truth might be preserved during the next two or three generations, it became necessary for the servants of God to emphasize the experimental side of things. Intellectual orthodoxy qualifies none for Heaven: there must be a moral and spiritual transformation, a miracle of grace wrought within the soul which begins at regeneration and is carried on by sanctification. During that period doctrinal exposition receded more and more into the background, and the practical application of the Word to the heart and life was the characteristic feature in orthodox circles. This called for serious self-examination, and that, in many cases, resulted in doubting and despondency. Where a due balance is not preserved by preachers and teachers between the objective and subjective sides of the truth—where the latter preponderates, either a species of mysticism or lack of assurance ensues.
The second half of the 18th Century found many circles of professing Christians on the borders of the Slough of Despond. In many companies the full assurance of salvation was looked upon as a species of fanaticism, or as carnal presumption. Unduly occupied with themselves, ill-instructed upon the “two natures” in the Christian, thousands of poor souls regarded doubts and fears, sighs and groans, as the highest evidence of a regenerate state—but those being mixed with worldly and fleshly lusts, the subjects were afraid to affirm they were children of God. To meet this situation many ill-trained evangelists and teachers sought to direct attention to Christ and His “finished work,” and to get their hearers’ confidence placed upon the bare Word of God. While one evil was corrected, another was committed: while the letter of Scripture was honoured, the work of the Spirit was (unwittingly) dishonoured. Supposing they had a remedy which was sure to work in all cases alike, a superficial work resulted, the aftermath of which we are now reaping. Thousands of souls who give no evidence of being born again are quite confident that Christ has saved them.
From the brief outline presented above, it will be seen that the pendulum has swung from one side to the other. Man is a creature of extremes, and nothing but the grace of God can enable any of us to steer a middle path. A careful study of the course of religious history also reveals the fact that the servants of God have been obliged, from time to time, to vary their note of emphasis. This is the one meaning of that expression, “And be established in the present truth” (2Pe_1:2), namely, that particular aspect or line of truth which is most needful at any given time. Instead of gaining ground, the Puritans lost it had they merely echoed what the Reformers had taught. It was not that Owen contradicted Luther, rather did he supplement him. Where particular stress has been laid on the counsels of sovereign grace and the imputed righteousness of Christ, this needs to be followed by attention being drawn to the work of the Spirit within the saints. In like manner, where much ministry has been given on the Christian’s state, there is a need for a clear exposition of his standing before God.
It is truly deplorable that so few have recognized the need for applying the principle that has just been mentioned. So many, having a zeal which is not tempered by knowledge, suppose that because some honoured servant of God in the past was granted much success through his dwelling so largely upon one particular line of truth, that they will have equal success provided they imitate him. But circumstances alter cases. The different states through which the professing Church passes call for different ministry. There is such a thing as “a word spoken in due season” (Pro_15:23): O that it may please God to open the eyes of many to see what is most “seasonable” for the degenerate times in which our lot is cast, and grant them spiritual discernment to recognize that even many portions of Divine Truth may prove highly injurious to souls if given them out of season.
We recognize this fact easily enough in connection with material things—why are we so slow to do so when it concerns spiritual things? Meats and nuts are nutritious, but who would think of feeding them to an infant? So, too, sickness of body calls for a change of diet. The same is true of the soul. To make this clearer, let us select one or two extreme cases. The truth of eternal punishment should be faithfully preached by every servant of God, but would a broken-hearted woman who had just lost her husband or child be a suitable audience? The glory and bliss of the heavenly state is a precious theme, but would it be fitting to present it unto a professing Christian who was intoxicated? The eternal security of the saints is clearly revealed in Holy Writ, but does that justify me pressing it on the attention of a backslidden child of God?
Our introduction is proving to be a lengthy one, yet we deem it necessary to pave the way for what follows. The servant of God is facing today a dreadfully serious and solemn situation. Much that is dearest of all to his heart he has largely to be silent upon. If he is to faithfully deal with souls, he must address himself to the condition they are in. Unless he is much upon his guard, unless he constantly seeks wisdom and guidance from above he is likely to make bad matters worse. On every side are people full of assurance, certain that they are journeying to Heaven; yet their daily lives show plainly that they are deceived, and that their assurance is only a fleshly one. Thousands are, to use their own words, “resting on Joh_3:16,” or Joh_5:24, and have not the slightest doubt they will spend eternity with Christ. Nevertheless, it is the bounden duty of every real servant of God to tell the great majority of them that they are woefully deluded by Satan. O that it may please God to give us the ear and serious attention of some of them.
Some time ago we read of an incident which, as nearly an we recall, was as follows. Nearly 100 years hence, conditions in England were similar to what they have recently been in this country. Banks were failing, and people were panic-stricken. One man who had lost confidence in the banks, drew out all his money in five-pound notes, and then got a friend to change them into gold. Conditions grew worse, other banks failed, and some of this man’s friends told him they had lost their all. With much confidence he informed them that he had drawn out his money, had changed it into gold, and that this was secretly hidden where no one would find it, so that he was perfectly safe. A little later, when needing to buy some things, he went to his secret hoard and took out five golden sovereigns. He went from one shop to another, but none would accept them—they were bad. Thoroughly alarmed, he went to his hidden money, only to find that it was all counterfeit coin!
Now dear reader, you, too, may be quite sure that your faith in Christ is true “gold,” and yet, after all, be mistaken. The human heart is dreadfully deceitful (Jer_17:9). God’s Word plainly warns us that “There is a generation that are pure in their own eyes, and yet is not washed from their filthiness” (Pro_30:12). Do you ask (O that you may, in deep earnestness and sincerity), How can I be sure that my faith is a genuine and saving one? The answer is, Test it. Make certain that it is the, “faith of God’s elect” (Tit_1:1). Ascertain whether or not your faith is accompanied with those fruits which are inseparable from a God-given and Spirit-wrought faith.
Probably many are ready to say, There is no need for me to be put to any such trouble; I know that my faith is a saving one, for I am resting on the finished work of Christ. But dear friend, it is foolish to talk like that. God Himself bids His people to make their “calling and election sure” (2Pe_1:10). Is that a needless exhortation? O pit not your vain confidence against Divine wisdom. It is Satan who is striving so hard to keep many from this very task, lest they discover that their house is built on sand. There is hope for one who discovers his illusion, but there is none for those who go on believing the Devil’s lie, and rest content with the very real but false peace which he gives to so many of his poor victims.
God Himself has supplied us with tests, and we are mad if we do not avail ourselves of them, and honestly measure ourselves by them. “These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe (more intelligently) on the name of the Son of God” (1Jn_5:13). The Holy Spirit Himself moved one of His servants to write a whole Epistle to instruct as how we might know whether or not we have eternal life. Does that look as though the question may be determined and settled as easily as so many present-day preachers and writers represent it? If nothing more than a firm persuasion of the truth of Joh_3:16 or Joh_5:24 be needed to assure me of my salvation, then why did God give a whole Epistle to instruct us on this subject?
Let the really concerned soul read slowly and thoughtfully through this first Epistle of John, and let him duly observe that not once in its five chapters are we told, “We know that we have passed from death unto life because we are resting on the finished work of Christ.” The total absence of such a statement ought, surely, to convince us that something must be radically wrong with so much of the popular teaching of the day on this subject. But not only is there no such declaration made in this Epistle, the very first passage which contains the familiar “we know” is quite the reverse of what is now being so widely advocated as the ground of Christian assurance. “And hereby we do know that we know Him, if we keep His commandments” (1Jn_2:3). Is not that plain enough? A godly life is the first proof that I am a child of God.
But let us observe the solemn declaration that immediately follows. “He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him” (1Jn_2:4). Do these words anger you? We trust not: they are God’s, not ours. Do you refuse to read any more of this article? That would be a bad sign—an honest heart does not fear the light. A sincere soul is willing to be searched by the Truth. If you are unable to endure now the feeble probing of one of His servants, how will it fare in a soon-coming day when the Lord Himself shall search you through and through? O dear friend, give your poor soul a fair chance, be willing to ascertain whether your faith is real wheat, or only chaff. If it proves to be the latter, there is still time for you to humble yourself before God and cry unto Him to give you saving faith. But in that Day it will be too late!
“He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him” (1Jn_2:4). How plain and pointed is that language! How awful its clear intimation! Do you not see, dear reader, this verse plainly implies that there are those who claim to know Christ, and yet are liars? The father of lies has deceived them, and he is doing everything in his power to keep them from being undeceived. That is why the unregenerate reader finds this article so unpalatable, and wishes to turn from it. O resist this inclination, we beseech you. God has given us this very verse by which we may measure ourselves, and discover whether or not our “assurance of salvation” will stand the test of His Holy Word. Then act not like the silly ostrich, which buries his head in the sand, rather than face his danger.
Let us quote one more verse from this first “we know” passage in John’s Epistle: “But whoso keepeth His Word, in him verily is the love of God perfected: hereby know we that we are in Him” (1Jn_2:5). This stands in sharp contrast from the preceding verse. The Apostle was here moved to set before us some clear Scriptural evidences of spiritual faith and love, within constitute the vital difference between sheep and goats. In verse 4 it is the empty professor who says, “I know Christ as my personal Saviour.” He has a theoretical, but not a vital knowledge of Him. He boasts that he is resting on Christ’s finished work, and is confident that he is saved: but keeps not His commandments. He is still a self-pleaser. Like Solomon’s sluggard, he is “wiser in his own conceits than seven men that can render a reason” (Pro_26:16). He talks boldly, but walks carelessly.
In verse 5 it is the genuine Christian who is in view. He does not say, “I know Him,” instead, he proves it. The Apostle is not here presenting Christ as the immediate Object of faith, but is describing him who has savingly fled to the Lord for refuge, and this, by the effects produced. In him Christ’s Word is everything: his food, his constant meditation, his chart. He “keeps” it in memory, in heart, in action. Christ’s “commandments” occupy his thoughts and prayers as much as do His promises. That Word working in him subdues his carnal desires, feeds his graces, and draws them into real exercise and action. That Word has such a place in his heart and mind that he cannot but give proof of the same in his talk and walk. In this way the “love of God is perfected”: the Family likeness is plainly stamped upon him. All can see to which “father” he belongs—contrast Joh_8:44.
“Whoso keepeth His Word . . . hereby (in this way) know we that we are in Him.” Keep His Word perfectly? No. But actually, characteristically, in deep desire and honest effort to do so? Yes. Regeneration is that miracle of Divine grace wrought in the soul which enlists the affections Godwards—which brings the human will into subjection to the Divine—and which produces a real and radical change in the life. That change is from worldliness to godliness, from disobedience to obedience. At the new birth the love of God is shed abroad in the heart by the Holy Spirit, and that love is manifested in a dominating longing and sincere purpose to please in all things the One who has plucked me as a brand from the burning. There is a greater difference between the genuine Christian and the deceived professing Christian than there is between a living man and a corpse. None need remain in doubt if they will honestly measure themselves by the Holy Word of God.
There is only space left for us to consider one other Scripture in this opening article, namely, the Parable of the Sower. Why did the Lord Jesus give us that parable? Why, but to stir me up to serious inquiry and diligent examination so as to discover which kind of a “hearer” I am. In that parable, Christ likened those who hear the Word unto various sorts of ground upon which seeds fall. He divided them into four different classes. Three out of the four brought no fruit to perfection. That is exceedingly solemn and searching. In one case the Devil catches away the good seed out of the heart (Luke 8:12). In another case, they “for a while believe, and in time of temptation fall away” (Luk_8:13). In another case, they are “choked with cares and riches and pleasures of this life” (Luke 8:14). Are you, my reader, described in one of these? Do not ignore this question. We beg you: face it honestly, and make sure which of the various soils represent your heart.
But there are some “good ground” hearers. And how are they to be identified? What did the infallible Son of God say of them? How did He describe them? Did He say, “that on the good ground are they who rest on the Word of God and doubt not His promises: are thoroughly persuaded they are saved, and yet go on living the same kind of life as previously”? No. He did not. Instead, He declared, “But that on the good ground are they, which in an honest and good heart, having heard the Word, keep it, and bring forth fruit with patience” (Luke 8:15). Ah, dear readers, the test is fruit: not knowledge, not boasting, not orthodoxy, not joy, but FRUIT: and such “fruit” as mere nature cannot produce. It is the fruit of the Vine, namely, likeness to Christ, being conformed to His Image. May the Holy Spirit search each one of us.
“Assurance is the believer’s full conviction that, through the work of Christ alone, received by faith, he is in possession of a salvation in which he will be eternally kept. And this assurance rests only upon the Scripture promises to him who believe.”
The careful reader will perceive a considerable difference of doctrine in the two quotations given above. The former is the product of the Puritans, the latter is a fair sample of what the boasted enlightenment of the 20th Century has brought forth. The one is extracted from the Westminster Catechism of Faith (the doctrinal standard of the Presbyterians), the other is taken from the “Scofield Bible.” In the first, the balance of Truth is helpfully preserved: in the second, the work and witness of the Holy Spirit is altogether ignored. This example is only one out of scores we could cite which sadly illustrates how far we have gone backwards. The answer given by the Puritans is calculated to lead to heart searching; the definition (if such it may be called) of the popular dispensationalist is likely to bolster up the deluded. This brings us to consider, more definitely, in regard to assurance, its nature.
Let as begin by asking the question, Assurance of what? That the holy Scriptures are the inspired and infallible Word of God? No, that is not our subject. Assured that salvation is by grace alone? No, for neither is that our immediate theme. Rather, the assurance that I am no longer in a state of nature, but in a state of grace: and this, not as a mere conjectural persuasion, but as resting on sure evidence. It is a well authenticated realization that not only has my mind been enlightened concerning the great truths of God’s Word, but that a supernatural work has been wrought in my soul which has made me a new creature in Christ Jesus. A Scriptural assurance of Salvation in that knowledge which the Holy Spirit imparts to the heart through the Scriptures—that my faith is not a natural one, but “the faith of God’s elect” (Tit_1:1)—that my love for Christ is sincere and not fictitious and that my daily walk is that of a regenerated man.
The assurance of the saints is, as the Westminster divines said, “by the Spirit enabling them to discern in themselves those graces to which the promises of life are made.” Let us seek to amplify that statement. At the commencement of Matthew 5 we find the Lord Jesus pronouncing blessed a certain class of people. They are not named as “believers” or “saints,” but instead are described by their characters. And it is only by comparing ourselves and others with the description that the Lord Jesus there gave that we are enabled to identify such. First, He said, “Blessed are the poor in spirit.” To be “poor in spirit” is to have a feeling sense that in me, that is, in my flesh, “there dwelleth no good thing” (Rom_7:18). It is the realization that I am utterly destitute of anything and everything which could commend me favourably to God. It is to recognize that I am a spiritual bankrupt. It is the consciousness, even now (not years ago, when I was first awakened), that I am without strength and wisdom that I am a helpless creature, completely dependent upon the grace and mercy of God. To be “poor in spirit” is the opposite of Laodiceanism, which consists of self-complacency and self-sufficiency, imagining I am “rich, and in need of nothing.”
“Blessed are they that mourn.” It is one thing to believe the theory that I am spiritually a poverty-stricken pauper. It is quite another to have an acute sense of it in my soul. Where the latter exists, there are deep exercises of heart which evoke the bitter cry, “my leanness, my leanness, woe unto me!” (Isa_24:16). There is deep anguish that there is so little growth in grace, so little fruit to God’s glory, such a wretched return made for His abounding goodness unto me. This is accompanied by an ever-deepening discovery of the depths of corruption which is still within me. The soul finds that when it would do good, evil is present with him (Rom_7:21). It is grieved by the motions of unbelief, the swelling of pride, the surging of rebellion against God. Instead of peace, there is war within: instead of realizing his holy aspirations, the blessed one is daily defeated—until the stricken heart cries out, “O wretched man that I am! who shall deliver me from the body of this death?” (Rom_7:24).
“Blessed are the meek.” Meekness is yieldedness. It is the opposite of self-will. Meekness is pliability and meltedness of heart, which makes me submissive and responsive to God’s will. Now observe, dear reader, these first three marks of the “Blessed” consist not in outward actions, but of inward graces; not in showy deeds, but in the state of our soul. Note, too, that they are far from being characteristics which will render their possessor pleasing and popular to the world. He who feels himself to be a spiritual pauper will not be welcomed by the wealthy Laodiceans. He who daily mourns for his leanness, his barrenness, his sinfulness, will not be courted by the self-righteous. He who is truly meek will not be sought after by the self-assertive. No, he will be scorned by the Pharisees and looked upon with contempt by those who boast they are “out of Romans 7 and living in Romans 8.” These lovely graces, which are of great price in the sight of God, are despised by the bloated professors of the day.
We must not now review the additional marks of the “Blessed” named by the Redeemer at the beginning of His precious Sermon on the Mount, but at one other we will just glance. “Blessed are they which are persecuted for righteousness’ sake . . . Blessed are ye when men shall revile you . . . for My sake” (Mat_5:10-11). Observe that this antagonism is not evoked by wrong-doing or by a well-grounded offense. They who are morose, selfish, haughty, evil-speakers, cruel—have no right to shelter behind this beatitude when people retaliate against them. No, it is when Christlikeness of character and conduct is assailed; where practical godliness condemns the worldly ways of empty professors, that fires their enmity— where humble but vital piety cannot be tolerated by those who are destitute of the same. Blessed, said Christ, are the spiritual whom the carnal hate—the gentle sheep whom the dogs snap at.
Now, dear reader, seek grace to honestly measure yourself by these criteria. Do such heavenly graces adorn your soul? Are these marks of those whom the Son of God pronounces “Blessed” stamped upon your character? Are you truly “poor in spirit”? We say “truly,” for it is easy to adopt expressions and call ourselves names—if you are offended when someone else applies them to you, it shows you do not mean what you say. Do you “mourn” over your lack of conformity to Christ, the feebleness of your faith; the coldness of your love? Are you “meek”? Has your will been broken and your heart made submissive to God? Do you hunger and thirst after righteousness?—do you use the means of grace, your searchings of the Scriptures, your prayers? Are you “merciful,” or censorious and harsh? Are you “pure in heart”?—grieved when an impure imagination assails? If not, you have no right to regard yourself as “Blessed”; instead, you are under the curse of a holy and sin-hating God.
It is not, Are these spiritual graces fully developed within you—they never are in this life. But are they truly present at all? It is not, Are you completely emptied of self, but is it your sincere desire and earnest prayer to be so? It is not do you “mourn” as deeply as you ought to over indwelling sin and its activities, but have you felt at all “the plague” of your own heart? (1Ki_8:38). It is not is your meekness all that can be desired, but is there unmistakable proof that the root of it has actually been communicated to your soul? There is a growth: “first the blade, then the ear, then the full corn in the ear.” But that which has no existence can have no growth. Has the “seed” (1Pe_1:23) of grace been planted in your heart? That is the point which each of us is called upon to determine—not to assume, or take for granted, but to make “sure” (2Pe_1:10). And this is done when we faithfully examine our hearts to discover whether or not there is in them those spiritual graces to which the promises of God are addressed.
While Gospel assurance is the opposite of carnal presumption and of unbelieving doubt, yet it is far from being opposed to thorough self-examination. But, alas, so many have been taught, and by men highly reputed for their orthodoxy, that if it is not actually wrong, it is highly injurious to a Christian to look within. There is a balance of truth to be observed here, as everywhere. That one might become too introspective is readily granted, but that a Christian is never to search his own heart, test his faith, scrutinize his motives, and make sure that he has the “root of the matter” within him (Job_19:28), is contradicted by many plain Scriptures. Regeneration is a work which God performs within us (Php_1:6), and as eternal destiny hinges on the same, it behooves every serious soul to take the utmost pains and ascertain whether or not this miracle of grace has been wrought within him. When Paul stood in doubt of the state of the Galatians, he said, “My little children, of whom I travail in birth again until Christ be formed in you” (Gal_4:19). So, too, to the Colossians he wrote, “Christ in you the hope of glory” (Col_1:27).
“For everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in (or “by”) God” (Joh_3:20-21). Here is one of the vital differences between the unregenerate and the regenerate, the unbelieving and the believing. Unbelief is far more than an error of judgment, or speculative mistake into which an honest mind may fall; it proceeds from heart-enmity against God. The natural man, while left to himself, hates the searching light of God (Joh_3:19), fearful lest it should disquiet the conscience, expose the fallacy of his presumptuous confidence, and shatter his false peace. But it is the very reverse with him who has been given “an honest and good heart.” He who acts sincerely and conscientiously, desiring to know and do the whole will of God without reserve, welcomes the light.
The genuine Christian believes what Scripture says concerning the natural heart, namely, that it is “deceitful above all things” (Jer_17:9), and the surest proof that he does believe this solemn fact is that he is deeply concerned lest “a deceitful heart has turned him aside” (Isa_44:20), and caused him to believe that all is well with his soul, when in reality he is yet “in the gall of bitterness, and the bond of iniquity.” He believes what God’s Word says about Satan, the great deluder, and trembles lest, after all, the Devil has beguiled him with a false peace. Such a possibility, such a likelihood occasions him much exercise of soul. Like David of old (and every other genuine saint), he “communes with his own heart” (Psa. 4:4), and “his spirit makes diligent search” (Psa_77:6). He turns to the light of Holy Writ, anxious to have his character and conduct scrutinized by the same, desiring to have his deeds made manifest as to whether they proceed from selflove or real love to God.
It is not that we are here seeking to foster any confidence in self, rather do we desire to promote real confidence toward God. It is one thing to make sure that I love God, and it is quite another for me to find satisfaction in that love. The self-examination which the Scriptures enjoin (in 1Co_11:28, for example), is not for the purpose of finding something within to make me more acceptable to God, nor as a ground of my justification before Him; but is with the object of discovering whether Christ is being formed within me.
There are two extremes to be guarded against: such an undue occupation with the work of the spirit within, that the heart is taken right off from the work of Christ for His people; and, such a one-sided emphasis upon the imputed righteousness of Christ, that the righteousness imparted by the Spirit is ignored or disparaged. It is impossible that the Third Person of the Trinity should take up His abode within a soul, without effecting a radical change within him: and it is this which I need to make sure of. It is the Spirit’s work within the heart which is the only infallible proof of salvation.
It is perfectly true that as I look within and seek to faithfully examine my heart in the light of Scripture, that the work of the Spirit is not all I shall discover there. No, indeed. Much corruption still remains. The genuine Christian finds clear evidence of two natures, two contrary principles at work within him. This is brought out plainly, not only in Romans 7 and Gal_5:17, but strikingly, too, in the Song of Solomon: “What will ye see in the Shulamite? As it were the company of two armies” (Son_6:13). Hence it is that in her present state, the Bride says, “I am black, but comely. O ye daughters of Jerusalem; as the tents of Kedar, and the curtains of Solomon” (Son_1:5). And again, “I sleep, but my heart waketh” (Son_5:2)—strange language to the natural man, but quite intelligible to the spiritual. And therefore is it also that the renewed soul so often finds suited to his case the prayer of Mar_9:24. “Lord, I believe; help Thou mine unbelief.”
It is because the real Christian finds within himself so much that is conflicting that it is difficult for him to be sure of his actual state. And therefore does he cry, “Examine me, O LORD; and prove me; try my reins and my heart” (Psa_26:2). They who are filled with a carnal assurance, a fleshly confidence, a vain presumption, feel no need for asking the Lord to “prove” them. So completely has Satan deceived them, that they imagine it would be an act of unbelief so to do. Poor souls, they “call evil good, and good evil”; they put darkness for light, and light for darkness” (Isa_5:20). One of the surest marks of regeneration is that the soul frequently cries, “Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting” (Psa_139:23-24).
Perhaps some of our readers are still ready to say, “I do not see that there needs to be so much difficulty in ascertaining whether one is in a lost or saved condition: I am resting upon John 5:24, and that is sufficient for me.” But allow us to point out, dear friend, that Joh_5:24 is not a promise which Christ gave to an individual disciple, but instead, a doctrinal declaration which He made in the hearing of a mixed multitude. If the objector replies, “I believe that verse does contain a promise, and I am going to hold fast to it,” then may we lovingly ask, Are you sure that it belongs to you? That Joh_5:24 contains a precious promise, we gladly acknowledge, but to whom is it made? Let us examine it: “Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.”
That promise is given to a definitely defined character, namely, “He that heareth My word.” Now, dear reader, can it be truthfully said that you are one that “heareth” His Word? Are you sure? Do not be misled by the mere sound of words. The reference here is not to the hearing of the outward ear, but to the response of the heart. In the days that He sojourned on earth, there were many of whom the Lord Jesus had to say that “hearing (with the outward ear), they hear not” with the heart (Mat_13:13). So it is still. To “hear” spiritually, to “hear” savingly, is to heed (Mat_18:15), is to obey (Mat_17:5; Joh_10:27; Heb_3:7). Ah, Are you obedient? Have you searched the Scriptures diligently in order to discover His commandments? And that, not to satisfy an idle curiosity, but desiring to put them into practice? Do you love His commandments? Are you actually doing them? Not once or twice, but regularly, as the main tenor of your life—for note it is not “hear,” but “hearing.”
Does someone object?: “All of this is getting away from the simplicity of Christ: you are taking us from the Word and seeking to get us occupied with ourselves.” Well, does not Scripture say, “Take heed unto thyself?” (1Ti_4:16)? But it may be answered, “There cannot be any certainty while we are occupied with our wretched selves. I prefer to abide by the written Word.” To this we have no objection at all: what we are here pressing is the vital necessity of making sure that the portions of the Word you cite or are resting upon, fairly and squarely belong to you. The reader may refer me to “Believe on the Lord Jesus Christ, and thou shalt be saved” (Act_16:31) and ask, Is not that plain enough? But have you ever noted, dear friend, to whom the Apostles addressed those words, and all the attendant circumstances?
It was neither to a promiscuous crowd, nor to a careless and unconcerned soul, that the Apostles said, “Believe on the Lord Jesus Christ and thou shalt be saved.” Rather was it to an awakened, deeply exercised, penitent soul—who had taken his place in the dust, and in deepest anguish cried, “What must I do to be saved?” However, what is the use you are making of Act_16:31? You answer, “This: those words are divinely simple, I believe in Christ, and therefore I am saved; God says so, and the Devil cannot shake me.” Possibly he is not at all anxious to; he may be well content for you to retain a carnal confidence. But observe, dear friend, the Apostles did not tell the stricken jailer to “believe on Jesus” nor “believe in Christ”; but to “believe on the Lord Jesus Christ.”
What does it mean to savingly “believe”? Let us give a brief reply. Joh_1:12 makes it clear that to “believe” is to “receive,” to receive “Christ Jesus the Lord” (Col_2:6). Christ is the Saviour of none until He is welcomed as LORD. The immediate context shows plainly the particular character in which Christ is there viewed: “He came unto His own” (Joh_1:11); He was their rightful Owner, because their Lord. But “His own received Him not”; no, they declared, “We will not have this Man to reign over us” (Luk_19:14). Ah, dear friend, this is searching. Have you received “The Lord Jesus Christ”? We do not ask, “Are you resting on His finished work,” but have you bowed to His scepter and owned His authority in a practical way? Have you disowned your own sinful lordship? If not, you certainly have not “believed on the Lord Jesus Christ,” and therefore the promise of Act_16:31 does not belong to you.
“Now if any man have not the Spirit of Christ, he is none of His” (Rom. 8:9). This is just as much a part of God’s Word as is Act_16:31. Why do we not hear it quoted as frequently!? And how can anyone know that he is indwelt by the Spirit of Christ? Only by discovering within him the fruits of His regenerating and sanctifying grace. Not that either these “fruits” or the “good works” of the Christian are in any way or to any degree meritorious. No, no—but as the evidence of his Divine sonship.
Having before us the twofold object named above, let us ask the question, Is a simple faith in Christ sufficient to save a soul for time and eternity? At the risk of some readers turning away from this article and refusing to read further, we unhesitatingly answer, No, it is not. The Lord Jesus Himself declared, “Except ye repent, ye shall all likewise perish” (Luk_13:3). Repentance is just as essential to salvation as is believing. Again, we read that, “wilt thou know, O vain man, that faith without works is dead” (Jas_2:20). A “simple faith” which remains alone, a faith which does not purify the heart (Acts 15:9), work by love (Gal_5:6), and overcome the world (1Jn_5:4), will save nobody.
Much confusion has been caused in many quarters through failure to define clearly what it is from which the sinner needs saving. Only too often the thought of many minds is restricted to Hell. But that is a very inadequate conception, and often proves most misleading. The only thing which can ever take any creature to Hell is unrepented and unforgiven sin. Now on the very first page of the New Testament the Holy Spirit has particularly recorded that the incarnate Son of God was named “Jesus” because “He shall save His people from their sins” (Mat_1:21). Why is it that that which God has placed at the forefront, is relegated to the rear by most modern evangelists? To ask a person if he has been saved from Hell, is much more ambiguous than to inquire if he has been saved from his sins.
Let us attempt to enlarge on this a little, for thousands of professing Christians in these days have but the vaguest idea of what it means to be saved from sin. First, it signifies to be saved from the love of sin. The heart of the natural man is wedded to everything which is opposed to God. He may not acknowledge it, he may not be conscious of it, yet such is the fact nevertheless. Having been shapen in iniquity and conceived in sin (Psa_51:5), man cannot but be enamoured with that which is now part and parcel of his very being. When the Lord Jesus explained why condemnation rests upon the unsaved, He declared, “men loved darkness rather than the light” (John 3:19). Nothing but a supernatural change of heart can deliver any from this dreadful state. Only an omnipotent Redeemer can bring us to “abhor” (Job_42:6) ourselves and loathe iniquity. This He does when He saves a soul, for “the fear of the Lord is to hate evil” (Pro_8:13).
Second, to be saved from our sins is to be delivered from the allowance of them. It is the unvarying tendency of the natural heart to excuse evildoing, to extenuate and gloss it over. At the beginning, Adam declined to acknowledge his guilt, and sought to throw the blame upon his wife. It was the same with Eve: instead of honestly acknowledging her wickedness, she attempted to place the onus on the serpent. But how different is the regenerated person’s attitude toward sin! “For that which I do, I allow not” (Rom_7:15): Paul committed sin, but he did not approve, still less did he seek to vindicate it. Nay more—the real Christian repents of his wrongdoing, confesses it to God, mourns over it, and prays earnestly to be kept from a repetition of the same. Pride, coldness, slothfulness, he hates, yet day by day he finds them re-asserting their power over him; yet nightly he returns to the Fountain which has been opened “for sin and for uncleanness” (Zec_13:1), that he may be cleansed. The true Christian desires to render perfect obedience to God, and cannot rest satisfied with anything short of it; and instead of palliating his failures, he mourns over them.
Third, to be saved from our sins is to be delivered from the reigning power or mastery of them. Sin still indwells the Christian, tempts, annoys, wounds, and daily trips him up: “in many things we all offend” (Jas_3:2). Nevertheless, sin is not the complete master of the Christian, for he resists and fights against it. While far from being completely successful in his fight, yet, on the other hand, there is a vast difference between him and the helpless slaves of Satan. His repentings, his prayers, his aspirations after holiness, his pressing forward unto the mark set before him, all witness to the fact that sin does not have “dominion” over (Rom_6:14) him. Undoubtedly there are great differences of attainment among God’s children: in His high sovereignty, God grants more grace unto one than to another. Some of His children are far more plagued by constitutional sins, than others. Some who are very largely delivered from outward transgressions, are yet made to groan over inward ones. Some who are largely kept from sins of commission, have yet to bewail sins of omission. Yet sin is no longer complete master over any who belong to the Household of Faith.
The last sentence may perhaps discourage some who have a sensitive conscience. He who is really honest with himself and has had his eyes opened in some degree to see the awful sinfulness of self, and who is becoming more and more acquainted with that sink of iniquity, that mass of corruption which still indwells him, often feels that sin more completely rules him now than ever it did before. When he longs to trust God with all his heart, unbelief seems to paralyze him. When he wishes to be completely surrendered to God’s blessed will, murmurings and rebellion argue within him. When he would spend an hour in mediation on the things of God, evil imaginations harass him. When he desires to be more humble, pride seeks to fill him. When he would pray, his mind wanders. The more he fights against these sins, the farther off victory seems to be. To him it appears that sin is very much the master of him, and Satan tells him that his profession is vain. What shall we say to such a dear soul who is deeply exercised over this problem? Two things.
First, the very fact that you are conscious of these sins and are so much concerned over your failure to overcome them, is a healthy sign. It is the blind who cannot see; it is the dead who feel not—true alike naturally and spiritually. Only they who have been quickened into newness of life are capable of real sorrow for sin. Moreover, such experiences as we have mentioned above, evidence a spiritual growth: a growth in the knowledge of self. As the wise man tells us, “he that increaseth knowledge increaseth sorrow” (Ecc_1:18). In God’s light we see light (Psa_36:9). The more the Holy Spirit reveals to me the high claims of God’s holiness, the more I discover how far short I come of meeting them. Let the midday sun shine into a darkened room, and dust and dirt which before was invisible is now plainly seen. So with the Christian: the more the light of God enters his heart, the more he discovers the spiritual filth which dwells there. Beloved brother, or sister, it is not that you are becoming more sinful, but that God is now giving you a clearer and fuller sight of your sinfulness. Praise Him for it, for the eyes of the vast majority of your fellows (religionists included) are blind, and cannot see what so distresses you! Second, side by side with sin in your heart, is grace. There is a new and holy nature
within the Christian as well as the old and unholy one. Grace is active within you, as well as sin. The new nature is influencing your conduct as well as the old. Why is it that you so desire to be conformed to the image of Christ, to trust Him fully, love Him fervently, and serve Him diligently? These longings proceed not from the flesh, No, my distressed brother or sister, sin is not your complete master; if it were, all aspirations, prayers, and strivings after holiness would be banished from your heart. There are “as it were the company of two armies” (Song. 6:13) fighting to gain control of the Christian. As it was with our mother Rebekah—“the children struggled together within her” (Gen_25:22)—so it is with us. But the very “struggle” shows that the issue is not yet decided: had sin conquered, the soul would no longer be able to resist. The conqueror disarms his enemy so that he can no longer fight back. The very fact that you are still “fighting,” proves that sin has not vanquished you! It may seem to you that it soon will: but the issue is not in doubt—Christ will yet save you from the very presence of sin.
Having sought in the above paragraphs to heed the injunction found in Heb_12:13-14 to “lift up the hands which hang down, and the feeble knees,” and to make “straight paths” for the feet of God’s little ones, “lest that which is lame be turned out of the way,” let us again direct our attention unto those who “have not a doubt” of their acceptance in Christ, and perhaps feel in no personal need for what has been said above.
The Lord declared that a tree is known by its fruits, so there cannot be anything wrong in examining the tree of our hearts, to ascertain what kind of “fruit” it is now bringing forth, and discover whether it be such as may proceed from mere nature, or that which can only issue from indwelling grace. It may at once be objected, But nothing spiritual can issue from ourselves. From our natural selves, Yes. But how can an evil tree ever be any different? Christ said, “Make the tree good, and his fruit is good” (Mat_12:32). This is typed out by engrafting a new slip on an old stock.
All pretentions unto the present enjoyment of the assurance of faith by those whose daily lives are unbecoming the Gospel, are groundless. They who are confident of entering that Eternal Happiness which consists very much in a perfect freedom from all sin, but who now allow themselves in the practice of sin (persuading themselves that Christ has fully atoned for the same), are deceived. None truly desire to be free from sin in the future, who do not sincerely long to forsake it in the present. He who does not pant after holiness here, is dreadfully mistaken if he imagines he desires holiness hereafter. Glory is but grace consummated; the heavenly life is but the full development of the regenerated life on earth. Neither death nor the second coming of Christ will effect any radical change in the Christian: it will only perfect what he already has and is. Any, then, who pretend unto the assurance of salvation, boast of their pardon and present possession of eternal life, but who have not an experience of deep sorrow for sin, real indignation against it, and hatred of themselves because of transgressions, know nothing at all of what holy assurance is.
In considering the basis of the Christian’s assurance we must distinguish sharply between the ground of his acceptance before God, and his own knowledge that he is accepted by Him. Nothing but the righteousness of Christ—wrought out by Him in His virtuous life and vicarious death—can give any sinner a perfect legal standing before the thrice holy God. And nothing but the communication of a new nature, a supernatural work of grace within, can furnish proof that the righteousness of Christ has been placed to my account. Whom God legally saves, He experimentally saves; whom He justifies, them He also sanctifies. Where the righteousness of Christ is imputed to an individual, a principle of holiness is imparted to him; the former can only be ascertained by the latter. It is impossible to obtain a Scriptural knowledge that the merits of Christ’s finished work are reckoned to my account, except by proving that the efficacy of the Holy Spirit’s work is evident in my soul.
“Wherefore the rather, brethren, give diligence to make your calling and election sure” (2Pe_1:10). Why that order of “calling” before “election”? Here it is the converse of what we find in Rom_8:29-30, “whom He did (1) predestinate, them he also (2) called”; but here in Peter the Christian is bidden to make sure (1) his “calling” and (2) his “election.” Why this variation of order? The answer is simple: in Rom_8:29-30 it is the execution of God’s eternal counsels; but in 2 Peter 1 it is the Christian’s obtaining an experimental knowledge of the same. I have to work back from effect to cause, to examine the fruit so as to discover the nature of the tree. I have no immediate access to the Lamb’s Book of Life, but if I obtain clear proof that I have been effectually called by God out of the darkness of sin’s enmity into the light of reconciliation, then I know that my name is written there.
And how am I to make my “calling and election sure”? The context of this passage tells me very plainly. In 2Pe_1:5-7, we read, “And beside this, giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly—kindness, and to brotherly—kindness love.” There we have a summary of those graces which make up the Christian character. The word “add” signifies “supply in connection with,” just as in a choir a number of parts and voices unite together in making harmony; or, as in a rainbow the various colors, side by side, blend into one beautiful whole. In the previous verses the Apostle had spoken of the grace of God manifested toward His elect: by regeneration they had “escaped the corruption that is in the world through lust.” Now he adds, Rest not satisfied with a negative salvation, but press forward unto perfection: be in thorough earnest to “add to your faith” these virtues. Faith is not to be alone, but the other spiritual graces must supplement and adorn it.
In verses 8, 9 the Spirit moved the Apostle to set before us the consequences of a compliance or a non-compliance with the duties specified in 2Pe_1:5-7. The “these things” in verse 8 are the seven graces of the previous verses. If “all diligence” be devoted to the acquiring and cultivating of those lovely virtues, then a certain consequence is sure to follow: as cause stands to effect, so is fruitfulness dependent on Christian diligence. Just as the neglect of our daily food will lead to leanness and feebleness, just as lack of exercise means flabby muscles, so a disregard of the Divine injunction of verse 5 issues in soul-barrenness, lack of vision, and loss of holy assurance. This brings us now to 2Pe_1:10.
The “Wherefore the rather, brethren,” of 2Pe_1:10 points a contrast from the sad tragedy presented in 2Pe_1:10. There we see the pitiful results of being in a backslidden state of soul. There is no remaining stationary in the Christian life: he who does not progress, retrogrades. He who does not diligently h