Assurance (5)

Now, has it never struck you that your neglect of assurance may possibly be the main secret of all your failures—that the low measure of faith which satisfies you may be the cause of your low degree of peace? Can you think it a strange thing that your graces are faint and languishing, when faith, the root and mother of them all, is allowed to remain feeble and weak?

Take my advice this day. Seek an increase of faith. Seek an assured hope of salvation like the Apostle Paul’s. Seek to obtain a simple, childlike confidence in God’s promises. Seek to be able to say with Paul, “I know whom I have believed: I am persuaded that He is mine, and I am His.”

You have very likely tried other ways and methods and completely failed. Change your plan. Go upon another tack. Lay aside your doubts. Lean more entirely on the Lord’s arm. Begin with implicit trusting. Cast aside your faithless backwardness to take the Lord at His word. Come and roll yourself, your soul, and your 118sins, upon your gracious Saviour. Begin with simple believing, and all other things shall soon be added to you.3434   “That which breeds so much perplexity is, that we would invert God’s order. ‘If I knew,’ say some, ‘that the promise belonged to me, and Christ was a Saviour to me, I could believe’: that is to say, I would first see and then believe. But the true method is just the contrary: ‘I had fainted,’ says David, ‘unless I had believed to see the goodness of the Lord.’ He believed it first, and saw it afterwards.”—Archbishop Leighton.
   “It is a weak and ignorant, but common thought of Christians, that they ought not to look for heaven, nor trust Christ for eternal glory, till they be well advanced in holiness and meetness for it. But as the first sanctification of our natures flows from out faith and trust in Christ for acceptance, so our further sanctification and meetness for glory flows from the renewed and repeated exercise of faith in Him.”—Traill.

IV. I come now to the last thing of which I spoke. I promised to point out some probable causes why an assured hope is so seldom attained. I will do it very shortly.

This is a very serious question, and ought to raise in all of us great searchings of heart. Few, certainly, of Christ’s people seem to reach up to this blessed spirit of assurance. Many comparatively believe, but few are persuaded. Many comparatively have saving faith, but few that glorious confidence which shines forth in the language of St. Paul. That such is the case, I think we must all allow.

Now, why is this so?—Why is a thing which two Apostles have strongly enjoined us to seek after, a thing of which few believers have any experimental knowledge in these fitter days? Why is an assured hope so rare?

I desire to offer a few suggestions on this point, with all humility. I know that many have never attained assurance, at whose feet I would gladly sit both in earth and heaven. Perhaps the Lord sees something in the natural temperament of some of His children, which makes assurance not good for them. Perhaps, in order to be kept in spiritual health, they need to be kept very low. God only knows. Still, after every allowance, I fear there are many believers without an assured hope, whose case may too often be explained by causes such as these.

(1) One most common cause, I suspect, is a defective view of the doctrine of justification.

I am inclined to think that justification and sanctification are insensibly confused together in the minds of many believers. They receive the Gospel truth—that there must be something done in us, as well as something done for us, if we are true members of Christ: and so far they are right. But then, without being aware of it, perhaps, they seem to imbibe the idea that their justification is, in some degree, affected by something within themselves. They do not clearly see that Christ’s work, not their own work—either 119in whole or in part, either directly or indirectly—is alone the ground of our acceptance with God; that justification is a thing entirely without us, for which nothing whatever is needful on our part but simple faith—and that the weakest believer is as fully and completely justified as the strongest.3535    The Westminster Confession of Faith gives an admirable account of justification: “Those whom God effectually calleth, He also freely justified!—not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them or done by them, but for Christ’s sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience, to them, as their righteousness; but by imputing the obedience and righteousness of Christ unto them, they receiving and resting on Him and His righteousness by faith.”

Many appear to forget that we are saved and justified as sinners, and only sinners; and that we never can attain to anything higher, if we live to the age of Methuselah. Redeemed sinners, justified sinners, and renewed sinners doubtless we must be—but sinners, sinners, sinners, we shall be always to the very last. They do not seem to comprehend that there is a wide difference between our justification and our sanctification. Our justification is a perfect finished work, and admits of no degrees. Our sanctification is imperfect and incomplete, and will be so to the last hour of our life. They appear to expect that a believer may at some period of his life be in a measure free from corruption, and attain to a kind of inward perfection. And not finding this angelic state of things in their own hearts, they at once conclude there must be something very wrong in their state. And so they go mourning all their days—oppressed with fears that they have no part or lot in Christ, and refusing to be comforted.

Let us weigh this point well. If any believing soul desires assurance, and has not got it, let him ask himself, first of all, if he is quite sure he is sound in the faith, if he knows how to distinguish things that differ, and if his eyes are thoroughly clear in the matter of justification. He must know what it is simply to believe and to be justified by faith before he can expect to feel assured.

In this matter, as well as in many others, the old Galatian heresy is the most fertile source of error, both in doctrine and in practice. People ought to seek clearer views of Christ, and what Christ has done for them. Happy is the man who really understands “justification by faith without the deeds of the law.”

(2) Another common cause of the absence of assurance is, slothfulness about growth in grace.

I suspect many true believers hold dangerous and unscriptural views on this point; I do not of course mean intentionally, but they do hold them. Many appear to think that, once converted, they have little more to attend to, and that a state of salvation is 120a kind of easy chair, in which they may just sit still, lie back, and be happy. They seem to fancy that grace is given them that they may enjoy it, and they forget that it is given, like a talent, to be used, employed, and improved. Such persons lose sight of the many direct injunctions “to increase—to grow—to abound more and more—to add to our faith,” and the like; and in this little-doing condition, this sitting-still state of mind, I never marvel that they miss assurance.

I believe it ought to be our continual aim and desire to go forward, and our watchword on every returning birthday, and at the beginning of every year, should be, “More and more” (1 Thess. iv. 1): more knowledge—more faith—more obedience—more love. If we have brought forth thirtyfold, we should seek to bring forth sixty; and if we have brought forth sixty, we should strive to bring forth a hundred. The will of the Lord is our sanctification, and it ought to be our will too. (Matt. xiii. 23; 1 Thess. iv. 3.)

One thing, at all events, we may depend upon—there is an inseparable connection between diligence and assurance. “Give diligence” says Peter, “to make your calling and election sure.” (2 Peter i. 10.) “We desire,” says Paul, “that every one of you do show the same diligence to the full assurance of hope unto the end.” (Heb. vi. 11.) “The soul of the diligent,” says Solomon, “shall be made fat.” (Prov. xiii. 4.) There is much truth in the old maxim of the Puritans: “Faith of adherence comes by hearing, but faith of assurance comes not without doing.”

Is any reader of this paper one of those who desires assurance, but has not got it? Mark my words. You will never get it without diligence, however much you may desire it. There are no gains without pains in spiritual things, any more than in temporal. “The soul of the sluggard desireth and hath nothing.” (Prov. xiii. 4.)3636    “Whose fault is it that thy interest in Christ is not put out of question? Were Christians more in self-examination, more close in walking with God, and if they had more near communion with God and were more in acting of faith, this shameful darkness and doubting would quickly vanish.”—Traill.
   “A lazy Christian shall always want four things: viz., comfort, content, confidence, and assurance. God hath made a separation between joy and idleness, between assurance and laziness; and, therefore, it is impossible for thee to bring these together that God hath put so far asunder.”—Thomas Brooks.
   “Are you in depths and doubts, staggering and uncertain, not knowing what is your condition, nor whether you have any interest in the forgiveness that is of God? Are you tossed up and down between hopes and fears, and want peace, consolation, and establishment? Why lie you upon your faces? Get up: watch, pray, fast, meditate, offer violence to your lusts and corruptions; fear not, startle not at their crying to be spared; press unto the throne of grace by prayer, supplications, importunities, restless requests—this is the way to take the kingdom of God. These things are not peace, are not assurance; but they are part of the means God hath appointed for the attainment of them.”—Owen on the 130th Psalm.

(3) Another common cause of a want of assurance is an inconsistent walk in life.

With grief and sorrow I feel constrained to say that I fear nothing more frequently prevents men attaining an assured hope than this. The stream of professing Christianity in this day is far wider than it formerly was, and I am afraid we must admit at the same time it is much less deep.

Inconsistency of life is utterly destructive of peace of conscience. The two things are incompatible. They cannot and they will not go together. If you will have your besetting sins, and cannot make up your minds to give them up—if you will shrink from cutting off the right hand and plucking out the right eye when occasion requires it—I will engage you will have no assurance.

A vacillating walk—a backwardness to take a bold and decided line—a readiness to conform to the world—a hesitating witness for Christ—a lingering tone of religion—a flinching from a high standard of holiness and spiritual life—all these make up a sure receipt for bringing a blight upon the garden of your soul.

It is vain to suppose you will feel assured and persuaded of your own pardon and acceptance with God, unless you count all God’s commandments concerning all things to be right, and hate every sin, whether great or small. (Psalm cxix. 128.) One Achan allowed in the camp of your heart will weaken your hands and lay your consolations low in the dust. You must be daily sowing to the Spirit, if you are to reap the witness of the Spirit. You will not find and feel that all the Lord’s ways are ways of pleasantness, unless you labour in all your ways to please the Lord.3737   “Would’st thou have thy hope strong? Then keep thy conscience pure: thou canst not defile one without weakening the other. The godly person that is loose and careless in his holy walking will soon find his hope languishing. All sin disposeth the soul that tampers with it to trembling fears and shakings of heart.”—Gurnall.
   “One great and too common cause of distress is the secret maintaining some known sin: it puts out the eye of the soul, or dimmeth it and stupefies it, that it can neither see nor feel its own condition; but especially it provoketh God to withdraw Himself, His comforts, and the assistance of His Spirit.”—Baxter’s Saints’ Rest.
   “The stars which have least circuit are nearest the pole; and men whose earths are least entangled with the world are always nearest to God and to the assurance of His favour. Worldly Christians, remember this. You and the world must part, or else assurance and your souls will never meet.”—Thomas Brooks.