Post by Admin on Oct 15, 2024 15:51:56 GMT -5
SALVATION APPLIED
Sermon III
And the life which I now live in the flesh I live by the faith of the Son of God, who hath loved me, and gave himself for me.—GAL.2:20.
We have already discussed spiritual life and its excellence, as well as the manner of its transmission through faith, and the source of this spiritual life, which is the Son of God, identified by His love and the result of that love: 'He loved me,' and as a consequence of that love,
'He gave himself for me.' Now, turning to the Apostle's personal application, conveyed through the word 'me,' 'Who loved me and gave himself for me,' several points warrant our consideration:
Firstly, God loves certain individuals with a distinct and exceptional love: 'Who loved me and gave himself for me.'
Secondly, faith responds to God and Christ's distinct love with a particular acceptance: 'Who loved me.'
Thirdly, this specific faith in God's individual love forms the basis of assurance, which blossoms from this unique faith.
Fourthly, the assurance derived from our particular faith in God's specific love is the origin of all spiritual life, fueling the entire soul into action. After all, what else motivates my life of faith in every aspect, if not the awareness of His love, the One who loved me and gave himself for me? In light of this, can I do anything less than dedicate myself to Him? Now, let's explore these points in order.
1. Christ loves certain individuals with an extraordinary, overflowing, and distinctive love. While Christ suffered on the cross, He had a particular focus on those who would believe in Him, just as He now carries our names on His heart in heaven.
As the high priest carried the names of the twelve tribes on his breastplate adorned with precious stones (Exodus 28:21, 30), so Christ, our high priest, carries the names of all His children in
His heart, continuously presenting them to God through His intercession. Consequently, when He appears before God, the church, united with Him, appears before God in His heart. Just as this is true in heaven, so on the cross, the church resided in Christ's heart. A certain number were the recipients of Christ's saving sacrifice (John 17:9). When Christ shed His blood, Paul was present in His heart, saying, 'Who loved me and gave himself for me.' Therefore, Christ loves certain individuals with a distinct, exceptional, and abundant love. Thus, the question arises concerning:
2. General love. 2. General gift.
Question: Did Christ love everyone and give Himself for everyone, considering the apostle's statement, 'He loved me and gave Himself for me'?
Answer: Firstly, Christ's love and self-sacrifice were in harmony with God's love and gift (John 6:37, 39). Christ offered Himself for those whom God had already given to Him. Christ was commissioned to fulfil His Father's will, not His own (John 6:38), and He will save all whom the Father has entrusted to Him, as expressed in John 17:6,'Yours they were, and you gave them to me.' Those whom the Father elects, Christ redeems and, through redemption, saves. Therefore,the extent of redemption's efficacy matches the scope of God's election. Hence, the apostle combines, 'Christ loved me and gave Himself for me.' His love is exclusively directed towards those given to Him by God, as He views all for whom He died through the lens of His Father's love. While there are individuals whom God detests(Romans 9:13), love and gift remain intertwined. He offers Himself only for those He loves, and He loves only as much as God loves.
Answer: Secondly, whoever Christ loved and gave Himself for also experiences other accompanying effects. Those who benefit from Christ's redemption are empowered by His Spirit to apply this
redemption. Where Christ secures something from God, the means to apply it by His Spirit is also provided. Various factors accompany it. Those redeemed by Christ, as the apostle elaborates in Romans
8:11, are also recipients of His resurrection and His exaltation to the right hand of God. These elements are interconnected, as demonstrated in Romans 8:32, 'He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?' God imparts the spirit of application along with Christ, as seen in Matthew 17:13 and 2 Thessalonians 3:2. Yet, we
observe that most of the world lacks faith. This faith of the elect is absent in worldlings, as is the grace of application. Consequently, they do not possess the favor of God secured through Christ. Thus, Romans 5:10 confirms this truth: 'For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.' These aspects are intertwined. However, most individuals are not saved through His life, signifying their lack of reconciliation through His death.
Further verses support this truth, such as Hebrews 9:14, which illustrates that wherever Christ offered Himself, the conscience is cleansed from dead works to serve the living God. As many are not
cleansed, they lack any share in Christ's death.
Further proof of this can be found in Christ's own words in John 17:9, where he clearly distinguishes between two groups of people, stating, 'I pray for them. I am not praying for the world, but for those you have given me, for they are yours.' Now, there might be an objection raised here, asserting that Christ's death has a broader scope than his intercession.
To address this objection, Christ explains later in the same chapter, verse 17, 'For them I sanctify myself, that they too may be truly sanctified.' In other words, I consecrate and set myself apart as a priestly sacrifice. I make myself holy for their sake, not for the world's. In the context of the Old Testament, there was a bronze altar for sacrifice and a golden altar for incense. However, the efficacy of the golden altar for incense was no greater than that of the bronze altar for sacrifice. Likewise, Christ offered himself as a sacrifice for all those for whom he intercedes. The point is clear. I won't address all possible objections, but I will respond to some of the main ones often raised by those who oppose this truth. Therefore, Saint Paul's intention is not to say that he loved me with the same love with which he loved all of humanity. The apostle is referring to a more
specific love, 'He loved me so much that he gave himself for me,' indicating a more distinct love than the one he has for all of mankind. This point upholds God's honor and brings comfort to
humanity. God deserves more praise and thanks from his elect and those redeemed through this unique love. The more pronounced this love is, the more they recognize their obligation to God and Christ.
These individuals are the chosen ones, the recipients for whom the Scriptures exist, for whom the world endures, and for whom Christ came (Psalm 116:1). They love God and devote themselves to Him,
and the more they do this, the more God singles them out to take delight in them. Uniqueness amplifies and elevates favors to greater heights. The fewer individuals who are selected from the world, the more their hearts are aflame with love for God. As the psalmist declares, 'He hath not dealt so with any nation' (Psalm 147:20).
When will a person be most grateful to God and give Him glory? It's when they can say, 'You haven't treated the rest of the world the same way. What sets me apart from them? Only your special love for
me.' Consequently, their hearts are drawn closer to Christ out of love.
Nevertheless, there is an objection to this line of thinking:
Objection: Why does Christ, through the ministry, persuade all in the church to believe in Christ and the forgiveness of sins if Christ did not die for everyone?
Answer: The reason Christ calls upon everyone in the church is to select His own. The minister addresses both the elect and those who are not, because God does not want to withhold blessings from His children, even though they are intermingled with others who don't share in these blessings. This is akin to rainfall, which falls on both the rocky seashore and the barren heath, just as it falls on fertile ground. However, does it bring any benefit to the rocks? No, it's because, alongside the rocks, it falls upon fertile land, which reaps the benefits. Similarly, God's ordinances shower upon all, but their benefits are exclusively for His chosen ones, not the reprobates. The sun shines upon all, but who finds comfort in its light? Only those who have the sight to see and utilize it, not the blind. However, for those who do not believe, there is another benefit. They gain from Christ's death the offer of mercy and some spiritual gifts. God extends offers and kindles good intentions in them, but they resist them. There are varying degrees and methods of faith. They do not fully utilize the means they should, nor do they attain all the degrees of faith. Thus, they are without excuse, for God bestows more grace, not only the means, but a greater measure of grace than they are willing to accept. Therefore, their rebellion is the cause of their damnation. They are said to resist the Holy Spirit, as illustrated it the example of reprobates in the church, quenching the Spirit (Acts7:51), indicating that the Holy Spirit is ready to work more in them than they are willing to acknowledge. This is borne out by experience. Many profane individuals refuse to listen at all due to their wickedness and corrupt upbringing. Others attend, albeit with secondary, worldly motives. Yet, perhaps the Holy Spirit stirs their consciences during the sermon, awakening them. But what does
their rebellious heart say? 'Should I abandon my pleasurable and profitable ways?' Consequently, they resist the Holy Spirit's work through the ministry, rebelling against the Spirit's efforts to work
effectively in them, even though their hearts acknowledge the Holy Spirit's readiness to impact them. Therefore, they are condemned.
The prophet's words resonate, 'You are destroyed, Israel, because you are against me, against your helper' (Hosea 13:9). Their consciences confirm this truth. Therefore, the arguments they raise about Christ's intention and God's election are of little consequence.
Each individual should examine their own heart. Does your heart not reveal that you are rebellious, living a life of sinful wickedness while neglecting sacred duties? You carry the sentence of your own
damnation in your chest. I appeal to the worst individuals who live in defiance of conscience. The root of your damnation lies in this rebellion. Various stages and degrees lead to saving faith. You resist the initial movements and promptings of the Spirit. If these work upon your heart, leading you away from sin, your prideful heart begins to resist and refuses to yield. The true obedience that submits to Christ and allows itself to be guided and persuaded in all matters as far as human frailty allows, without engaging in evil conduct, is what brings genuine comfort. By failing to do this, they have no excuse.
Objection: If this were not the case, people could object on another day, 'Christ did not die for me, so why should I be damned for not believing?'
Answer: In response, their consciences will tell them that they did not use all means to believe, nor did they reach all degrees of faith.
For God's Spirit works in a certain way among wicked individuals, as seen in the example of the three types of soil. In each case, the word is effective to varying degrees. However, when it comes to the final outcome, they did not hate their sins, they remained fixated on worldly matters, or the plough had not deeply furrowed their hearts, humbling them, instilling an appreciation for mercy and Christ above all else, and causing them to detest sin. This justifies their condemnation. Regardless of how Christ is offered and the command to believe, their hearts remind them that they did not do everything they could. They need to understand that God's hidden purpose in choosing some, redeeming some, and leaving others is concealed from the world, and it doesn't serve as the standard for our
obedience. Instead, we must look to God's revealed will and commands. Thus, individuals must focus on what God commands. If their conscience tells them that they did not yield the obedience they should and could have, but instead resisted the Spirit's promptings, then their damnation is just. They are commanded to believe. But to believe in the remission of sins is a subordinate duty, preceding the
commanded to believe that they will benefit from Christ through the obedience of faith to Christ. The act of faith and its outcome are distinct. Everyone is obligated to believe in Christ and entrust
themselves to Him for salvation, but they are not obliged to believe in the outcome unless they have already engaged in the act of faith.
Objection: But someone might object that we're not obligated to have the initial act of faith in order to believe. If we were, it would be futile, as we would be believing a lie.
Answer: I disagree. The gospel declares that whoever believes in Christ will reap the fruits of His death and attain eternal life. So, when someone believes and places their trust in Christ, they are
performing the necessary act and will experience the corresponding outcome. Let's put an end to fruitless debates. Is the fruit of Christ's death for me? Did He die for me? Focus on the act of faith. If you possess the grace to cast yourself upon Christ and agree when He invites you, that's what matters. Engage in the act of faith and cease questioning matters that are already settled. Don't deliberate on whether God has chosen you or if Christ died for you. These are part of God's hidden will. What matters is the commandment to believe in Christ. This is binding. Therefore, respond to Christ when He calls and invites you to place your trust in Him. By doing so, you will
discover the comforting effects of His death.
A Caution: Let no one excuse themselves by arguing against Christ for not offering Himself for everyone. No one is condemned solely for not yielding obedience in the act of faith and for not doing everything they could but refused to do. It's their rebellion that leads to their downfall. Consider a malefactor sentenced to death who is given a book to read but refuses. His refusal to read is as much a reason for his execution as his crimes. Rejecting pardon is equivalent to refusing to read. Both factors contribute to his death because he didn't read and because he's a criminal. Similarly, in this scenario, if someone doesn't yield the act of faith, their other sins may damn them. Yet, if they were to believe and accept the offered mercy, their other sins would not lead to damnation. If people could or would believe, other sins wouldn't harm them. However, because they don't, their other sins will be held against them, along with their rebellion—refusing to believe and accept God's offer of mercy. They decline mercy because it comes with conditions of obedience. This aligns with Christ's rebuke of the Jews in John 3:19, 'This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil.' This is indeed the condemning factor, the main cause of condemnation. They desire heaven if it comes with their lusts, but they refuse the act of faith that accepts Christ on His terms—to be governed by Him, for better or worse. Their rejection of this condemns them. They choose what to extract from Christ.
When Christ sent the seventy disciples to preach and heal the sick, although they would be rejected by many (Luke 10:11), our Saviour instructed them to wipe the dust off their feet and testify that the kingdom of heaven had come near. So, it's in vain that wicked individuals and our adversaries dispute God's justice in this matter.
Everyone's conscience will ultimately accuse themselves and vindicate God. They rejected wisdom's counsel, closed their eyes to all teachings, and refused to be corrected. I thought it best to include this to address the objections of wicked, carnal, and profane individuals.
2. The second point is that true faith corresponds to Christ's specific love and gift by applying it to oneself. True faith is an applying faith. It involves a spirit of application. The Scriptures
present God offering Christ, and Christ presenting Himself through the ministry to all who believe. Consequently, faith makes Christ one's own. It appropriates Christ on a personal level. Christ becomes a garment that faith puts on, a foundation upon which faith builds, a root into which faith plants. Christ becomes our husband, and faith consents—this consent forms the union. Hence, there is a specific truth that establishes the connection between Christ and us: 'He loved me and gave
himself for me.' Faith's nature transforms the general into the particular, refining and restricting the general concept. Christ's love is universally extended. Before it benefits me, it requires a
specific, restraining faith that makes it my own. The papists oppose this particular faith, as it contradicts their doctrines and authorities, except for a few of the more reasonable among them who lean towards our position. They argue that we should possess a universal, catholic faith, believing in the forgiveness of sins for the church, but not 'for me.' Their opposition stems from the fact that they know this specific faith serves as the foundation of assurance, which they oppose. This assurance is also at odds with their false practices, fabrications, and schemes to achieve assurance.
We must understand clearly that a particular faith is demanded of us. A Christian ought to say, 'Christ loved me.' This doesn't require a special revelation. God's Spirit ordinarily testifies to this for all who belong to Him, with a few exceptions. For example, in Romans 8:38,the apostle broadens the comfort to include all: 'For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor
anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.' Speaking of a special revelation is pointless unless we consider it in the context of being hidden from the world. Hence, every Christian receives a special revelation from the Spirit. The Spirit, who comprehends the 'hidden things' of God and knows His heart, bears witness to the individual's status as a child of God. Therefore, every true Christian possesses a special revelation. This doesn't differentiate one Christian from another. Every genuine Christian has access to this revelation, thanks to the Spirit of revelation, as the apostle prays in Ephesians 1:17. 'If anyone does not have the Spirit of Christ, they do not belong to Christ' (Romans 8:9). Thus, we have established that God loves certain individuals with a unique and special love. Additionally we've discussed that they possess a particular faith to make this love their own.
3. The third point is that assurance arises from this specific faith, allowing a Christian to be confident in Christ's love. However, we must address and clarify various questions and scenarios to
properly discuss this topic. Otherwise, our discourse won't align with the experiences of God's people or the truth itself. Firstly, we need to understand that there are two aspects of faith within
the believing soul:
4. An act of faith involving trust and reliance, and
5. An act of assurance based on that act of reliance.
Believing and relying on Christ for the forgiveness of sins is one thing; experiencing assurance and the reality of pardon is another.
The former centers primarily on the Word, while the latter builds on both experience and the Word. We should strive for both: confidence and consent in the will to trust Christ for salvation, and after
believing, the assurance should be sensed and felt. However, these two aspects are occasionally separate, and sometimes the first occurs without the second. The first brings us into the state of grace. A person can be in a state of grace by consenting to Christ, relying on Him for mercy, and still lack assurance of pardon and reconciliation in the next step.
This frequently happens, especially during the process of spiritual rebirth. In those moments when a small measure of grace contends with corruption, the Spirit of God exercises His role in the act of
yielding the obedience of faith—throwing oneself onto Christ's arm and resting in His mercy. Feeling doesn't always play a crucial role initially; the focus is on the act itself. Assurance comes afterward as a reward, according to God's wisdom.
Conversely, it often occurs during times of temptation that the first act of trust lacks the accompanying feeling of assurance. This requires more experience. In moments of temptation, a Christian might experience the dominance of corruption and God's wrath, without a glimpse of the opposite—yet, they engage in the first act of trust with a specific faith. They cast themselves on Christ's mercy and His redemptive work for comfort.
Question: However, an inquiry arises. Why is it that, even when the first act of faith involves trusting in Christ's mercy through the promises, the sense of pardon and reconciliation, as well as full conviction, is often absent? Why is this frequently postponed?
Answer: There are several reasons for this. Let me mention a few:
1. First, some individuals' physical ailments influence their spiritual state. I'm referring to a melancholic temperament, which tends towards distrust,fear,and temptation. Just as bold individuals' spirits are prone to presumption—fitting the devil's tactics—melancholic temperaments inclined to fear and distrust provide an opportunity for the devil to exploit their disposition.
Due to their constitution, they are excessively cautious in performing their duties according to God's revealed will. They rely on God's mercy and renounce themselves. These humble souls, through the combination of their distrust and Satan's manipulation of their disposition, remain in darkness.
2. Furthermore, a lack of proper conviction often stems from a distorted judgment. This occurs when individuals believe they lack faith because their faith isn't as extensive as they think it should be. Their understanding of the grace covenant isn't accurate either—it requires authenticity, not quantity, for perfection. Christ won't extinguish a shouldering wick. He doesn't disregard small beginnings; He nurtures them. He said to the church in Philadelphia, 'I know that you have little
strength, yet you have kept my word' (Revelation 3:8). Yet, due to their spiritual greed, they mistakenly believe they possess no faith because their faith isn't as substantial as they desire or as robust Christians have. They misunderstand the grace covenant, where authenticity equals perfection. Sincerity is our perfection, evidenced by resistance against the contrary and a desire for growth through the use of all means. Truth lies where this striving against the contrary exists. Even the smallest amount implies this opposition and a desire for growth through the means.
3. Some people might lack this assurance and persuasion of the forgiveness of their sins because they're preoccupied with other concerns. They don't place the value on this matter that they should. Yet, this particular gift is distinct from what most assume. God doesn't readily bestow this sweet glimpse of heaven on earth—the experience of His love in Christ—unless it's sought ardently and held in high esteem. Subsequently, gratitude should follow.
4. Neglecting to engage with those who surpass them spiritually might lead to their deficiency in assurance. Associating with lifeless and spiritually dark companions drags them down, inducing a similar disposition. Many other reasons could be cited for the separation of these acts. Those who, in the spirit of obedience, cast themselves upon Christ, engaging in the first act of trust, might lack assurance of pardon and forgiveness of sins.
This discussion also addresses another question.
Question: Why do some Christians experience more comfort than others, even if they have access to the same means of grace?
Answer: There are several explanations.
Firstly, God stirs up a greater appreciation for it in some. They possess a higher sense of spiritual need.
Secondly, the age of Christians varies. Some have more extensive experience in God's ways than others.
Thirdly, temperaments differ. Some have naturally cheerful dispositions, which offer them a clearer insight and, to an extent,influence their outward disposition.
Fourthly, worldly attitudes vary. Some, due to a lack of Christian prudence, overly immerse themselves in worldly pursuits, leaving little time to gather assurance of salvation. Despite being
conscientious in general, they lag behind in heavenly-mindedness and concern for their spiritual state. As a result, their assurance and sense of God's love also differ.
Fifthly, God assigns different roles to individuals. Those with a lot to accomplish might be granted greater assurance and a sense of forgiveness to aid their extensive responsibilities. On the other hand, God might withhold this measure of assurance from those with a different calling. This distinction arises from the Spirit's distinct gifts —imparting the spirit of faith to trust Christ and the spirit of assurance. While the Spirit accomplishes both (as seen in 2 Corinthians 2:14 and following), there might be times when the Spirit emphasizes one over the other due to God's diverse plans for Christians.
Question: Another query that might arise concerns why individuals with greater talents often lack assurance and sometimes pass away without it, while weaker Christians with fewer gifts might possess it. Frequently, Christians of humble status, possessing limited knowledge and talents, find profound comfort as they approach the end of their lives. Meanwhile, individuals with more gifts often pass
away in relative obscurity. What's the reason behind this phenomenon?
Answer: Several reasons can be offered. Christians tend to overvalue gifts, and those who possess them are inclined to pride themselves on these abilities. They often assume that grace and gifts are
inseparable, but this is not always the case. Individuals with remarkable gifts might lack grace entirely. Their gifts might be meant for the benefit of others rather than themselves, leading them to live barren and prideful lives. They lack the experiential knowledge of what they eloquently discuss, which ultimately detracts from their spiritual progress. God values grace, humility, faith, and contrition more than all other gifts. This is why individuals with exceptional gifts and worldly acclaim might lack assurance.
Question: But, what if these gifted Christians are genuinely good but
still struggle with pride and an inflated view of their gifts? After all,
the apostle says, 'Knowledge puffs up' (1 Corinthians 8:1).
Answer: Additionally, excessive knowledge often prompts a search
for irrelevant matters, overlooking areas that deserve more attention
due to their lack of knowledge and experience in these vital areas.
Furthermore, individuals with greater gifts might mistakenly seek
comfort more in sanctification and the covenant of works than in
faith. A poor Christian might rightfully seek comfort in faith and
justification, casting themselves upon Christ when they need solace.
However, someone else might believe they'll find comfort primarily
in graces and gifts rather than casting themselves upon Christ
through justification. This individual might be justly denied that
comfort. Honoring God, regardless of our graces, involves casting
ourselves upon Christ, finding our final rest in His mercy. While
sanctification and exceptional talents benefit others, placing
excessive trust in them can lead to a lack of comfort. Properly
positioning these elements is essential—using them as indicators and
proofs of our comfort, while also correctly relying on our free
justification and its fruits as the foundation of our peace. This was
what led Saint Paul to count all things 'as rubbish' in comparison to
the righteousness of Christ (Philippians 3:8).
Lastly, God sometimes does this to demonstrate His freedom. He
bestows greater assurance on those He pleases, showcasing His role
as a benevolent giver. Our salvation and the sensation of it align with
His good pleasure. Thus, some individuals receive more, and others
receive less. God occasionally reveals more comfort and sensation to
weaker Christians than to others, just as parents lavish the most
attention on their sickest and weakest children. God knows that
strong Christians have other resources besides feelings to sustain
them; they can rely on past experiences and the Word's promises
strongly. Therefore, He allows them to rely on stronger foundations
than immediate emotions. Weaker individuals, however, are blessed
with the sweet sensation of God's love, akin to how parents indulge
and pamper their most delicate children. Nevertheless, we should
leave these matters to God, who provides us with the measure and
timing He deems fit. Some He chooses to keep from experiencing
assurance for an extended period, humbling them for being too
careless about sin. Likewise, some might be kept from this assurance
for their entire lives due to their previous overconfidence in petty
sins. Nevertheless, during this time, they are supported by sufficient
evidence of a blessed state. Despite their frailties, they can remain
devout Christians even after a fall, though perhaps they will never
again attain the sensation and awareness they once enjoyed. Christ
on the cross serves as an example: despite not experiencing the
sensation, He still had strong faith. He demonstrated this by saying,
'My God, my God, why have you forsaken me?' In this manner,
assurance can be acquired.
Question: Now we address a more crucial query: How can we
determine whether we've carried out the initial act of yielding
obedient faith? This initial act is of utmost significance. Consider a
Christian who might pass away in the grip of fever or during
childbirth without experiencing strong assurance. Many reach
heaven without ever having such certainty.
Answer: Firstly, a person can recognise that they've exercised the act
of faith in trust if their soul, in the right state, reflects upon itself.
Just as one knows they understand something when they
comprehend it, the soul can discern its belief through a reflective act.
This is particularly true when the soul is in a balanced condition.
When the soul is not troubled, the conscience naturally bears witness
to its own act. Furthermore, God's Spirit, in conjunction with the
conscience, often reveals it (Romans 8:16).
Secondly, the most prudent approach is to examine the fruit. You can
ascertain if you have enacted the act of faith through its outcomes.
To illustrate this, I'll mention one example now, as I will elaborate on
it in the next point. This act's fruit becomes most evident during the
most intense temptation. If a person possesses a spirit of prayer,
enabling them to confidently approach God in times of extremity, it
is a certain sign of faith. Faith instigates prayer, while prayer is the
life and blaze of faith. Where prayer thrives, faith invariably resides.
Where there's boldness in seeking God's presence, the Spirit is
undoubtedly present. This confirms our status as adopted children,
even if we lack a distinct witness to our sonship. Even if we do not
have a clear witness that we're God's children, if we still possess the
freedom and boldness to approach God in dire circumstances, it
signifies the presence of the spirit of faith. David's experience in
Psalm 31:22 demonstrates this: 'For I said in my haste, I am cut off
from before thine eyes: nevertheless thou heardest the voice of my
supplication when I cried unto thee.' Although David believed he was
cut off, he still cried out to God during his times of temptation.
Despite his flesh yielding to doubts of abandonment and his status as
God's child, a stronger principle within him prompted him to pray,
'nevertheless I cried unto thee.' Similarly, Job proclaimed, 'Though
he slay me, yet will I trust in him' (Job 13:15). Although Job lacked
assurance and a sense of God's presence, his declaration reveals the
act of his faith: 'Though he slay me, I will still trust in him.' When,
during trials, we can entrust ourselves to God and boldly approach
His throne of grace without succumbing to despair, it's a sign that
we're in a state of grace and have carried out the act of faith. Even if
we don't experience that delightful sensation, God's mercy will
ultimately embrace us. Thus, after enacting the obedience of faith,
we'll eventually find assurance.
Question: But when does this assurance specifically manifest?
Answer: Firstly, it becomes especially apparent when a person has enacted the act of faith, cast themselves upon God, and lived by faith for a considerable period. Then, God will confirm this belief with the spirit of adoption. This confirmation often occurs when we exercise faith against the temptation of doubt, resulting in the sealing of the Spirit.
Secondly, when we've persevered against a particular sin for a
prolonged period, God rewards our endurance by crowning our faith
and obedience with a sweet sense of His love. After striving for a long
time, Job, for instance, finally concluded, 'Though he slay me, yet
will I trust in him.' God then revealed His mercy to him. Similarly,
the woman from Canaan, after wrestling with Christ, received a
gracious response. Thus, when we conquer our vices and engage in
sacred duties with a measure of grace, our diligent efforts and
devotion lead to a comforting revelation from the Spirit. In such
moments, we taste more than usual of the life to come, and God
crowns our perseverance with a sweet awareness of His love.
Additionally, God grants greater evidence of His love and more
profound spiritual encounters when He assigns us significant tasks.
This encouragement is intended to accompany those He chooses to
honor and employ. The disciples, who witnessed Christ's glory on
the mountain, later saw Him humbled. Before entrusting individuals
with crucial responsibilities, God often offers them enhanced
evidence and manifestations of His love, along with greater spiritual
ecstasy.
Moreover, sometimes during times of suffering, God rewards our
faithfulness with moments of joy. Like Paul, who sang in the
dungeon at midnight, our faithfulness might lead us to experience
great delight, even amid hardship. This encourages us to persevere,
assuring us that our comfort will ultimately surpass our distress. Just
as Paul had the spirit of glory that elevated him above his suffering,
we can also anticipate moments when comfort accompanies the act
of faith.
This concludes the fourth and final point, which is, in fact, the most
pivotal of all. This particular faith, coupled with assurance of Christ's
individual love, sustains us throughout our life of faith until our final
breath. 'I live,' as Paul declared, 'this life of faith in the Son of God.'
But what motivates him to do so? The answer lies in his profound
reasons to love and depend on Christ: 'He hath loved me and given
himself for me.' Because he feels so deeply comforted in his soul,
Paul confidently places his entire reliance on Christ—for life, death,
and eternity. Indeed, when special, specific faith is joined with a
measure of assurance, it forms the bedrock for a life lived by faith.
No one can lead a holy life through faith without first understanding
that God loves them and that Christ loves them. Holy deeds emanate
from love and are directed by love towards the right goal, which only
love compels us to pursue. How can a spirit seek God's glory if it does
not first love Him? Without knowing whether Christ loves them or
not, can a soul genuinely aim for Christ's glory as it should?
Question: I implore you, if we talk about performing actions or enduring sufferings, displaying gratitude or exhibiting cheerfulness, especially in the face of death, where do all these originate?
Answer: Do they not arise from a taste of God's love? When do we
experience love, if not when numerous sins are forgiven? And when
are we willing to endure anything for the sake of Christ, if not when
we're aware of the great sufferings He endured for us? We consider it
an honor to endure hardships for Christ, knowing that He has loved
us and given Himself for us.
Question: Furthermore, concerning gratitude, how can a person be thankful for something they lack knowledge of? What causes a person to be grateful for the significant work of redemption in Christ,
if not a specific faith?
Answer: This is what prompted St. Paul and the other apostles to
frequently exclaim, 'Blessed be the God and Father of our Lord Jesus
Christ.' Paul bursts into thanksgiving for having the Spirit, which
convinces them of God and Christ's individual love. Similarly, when
it comes to expressing gratitude for ordinary blessings, how can one
thank God for any regular blessing without being assured that it
stems from God's love in Christ? When one is persuaded of this, they
can offer thanks both for major and minor favors.
Objection: Others might argue, "How is all this relevant to me? I am destined for slaughter. It is better for me to enjoy my pleasures while I still can, thinking of myself as a prisoner with limited freedom." Such thoughts dampen our gratitude.
Answer: It's the believing soul that expresses gratitude for blessings
and approaches duties with cheerfulness. How do Christians become
a willing people, eager for good deeds, as mentioned in Titus 2:11?
The apostle positions zeal between faith and works, looking in both
directions, stating, 'For the grace of God that bringeth salvation hath
appeared to all men.' This grace is manifested through Christ's first
coming and His sacrificial death. It teaches us to renounce
ungodliness and worldly lusts. Faith looks back in this context. Then,
anticipating Christ's glorious return, the apostle adds, 'Looking for
that blessed hope, and the glorious appearing of the great God and
our Savior Jesus Christ; who gave himself for us, that he might
redeem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works.'
Question: From where does the zeal for good works arise, if not from contemplating the grace that brings salvation and redemption from our sins, along with the anticipated glorious return of Christ?
Answer: When faith looks in both directions, as in Hebrews 9:14, it
becomes ignited and spurs us to zeal. When our hearts are cleansed
through Christ's blood, resulting in the forgiveness of sins, we then
serve the living God and approach good works willingly and
cheerfully, our hearts expanding with assurance.
Question: Moreover, what causes a person to feel shame for their sinful life? What triggers those emotions of repentance, sorrow, and shame, as mentioned in Ezekiel 36:31-32?
Answer: After God pardons their sins and bestows numerous
favors, they become ashamed of having served Him in the wrong
ways and grieve over their departure from Him. Christians then
experience the two crucial emotions of shame and grief, which are
integral to genuine repentance. Why? 'Christ has loved me and given
himself for me.' It's as if someone were to say, "Has He truly done
this? Were my sins the cause of His death? Did His love drive Him? I
am ashamed to have offended such a gracious and kind Savior. I
weep over Christ. It was my sins that led to His torment and death."
This specific faith fills the soul with divine virtues, causing it to
follow Christ and perceive that all His actions were for us. We see
that Christ was born for us, as in Isaiah 9:6: 'For unto us a child is
born, unto us a son is given.' We trace Christ's life and understand
that everything He did was for us. His death—'He died for me'; His
agony in the garden resulted from my sins. When He was pierced
through the side, when He cried out on the cross, 'My God, my God,
why hast thou forsaken me?'—my sins were active forces there. He
rose again for me, and He is now in heaven for me, carrying me
within His embrace. Reflecting on this reality draws the soul back to
Christ in repentance for sins and in every holy duty. This is why
those Christians who have been snatched from the jaws of the fire,
often through a radical conversion, tend to be the most fruitful and
affectionate believers. People like St. Paul and others—since they
recognize that Christ has forgiven them a substantial debt, as though
a thousand talents—realize the depth of their indebtedness to God.
Consequently, they're compelled to offer themselves as sacrifices to
Jesus Christ, who has absolved them of such an immense debt.
When they contemplate His remarkable love towards people like
them, it ignites a reciprocal affection within them. As illustrated in
the Gospel, the woman who had numerous sins forgiven felt
immense love in return. Likewise, the prodigal young spendthrift, for
whom the fatted calf was prepared, without a doubt couldn't contain
his expressions of gratitude. On occasions, God supplies prodigals
with rich blessings and great measures of comfort, and these
individuals, above all, manifest the most intense love. They are
earnest in their efforts, striving to please Him. As Paul affirms, 'The
love of Christ constrains me, a holy urgency propels me, despite
being a persecutor and blasphemer,' 2 Corinthians 5:14. Similarly,
the awareness of Christ's love in the forgiveness of sins compels one
towards a holy urgency in fulfilling all duties. So, when base motives
infiltrate a person's thoughts—seeking personal ease, honor, or
pleasure—the Christian is not to focus on these. Instead, the
knowledge of Christ's particular love for them directs them in the
opposite direction. Christ died for me. Should I not then live for
Christ? Should I not dedicate my life to the One who sacrificed
Himself for me? Should I not seek to honor the One who humbled
Himself for me? This thought quells any selfish objectives; the
contemplation of Christ's specific love has this effect.
Moreover, it spurs us to expend ourselves for Christ and His church,
at any cost, even to the point of offering our Isaacs—our most
cherished possessions. He loved me and gave Himself for me. Is
there anything that I can give that would be enough? Since He gave
Himself for me, I will similarly offer myself for Him. This disposition
can make an individual even lavish with their own blood, all for the
sake of Christ. When discontentment with one's circumstances
arises, along with doubts about God's providence in specific matters,
the understanding of Christ's love for us proves to be a remedy.
Christ has loved me and given Himself for me. Will He not provide
me with all that I require, having already given Himself? This insight
encourages trust in God's providence and extinguishes any selfish
intentions. It urges me to seek Him for all graces and blessings. Since
He has already given Himself, He will certainly grant me His Spirit
and grace. I already possess the field; therefore, I will acquire the
pearl. He has given Himself to me, and consequently, He will provide
me with all that He possesses—His Spirit, His grace, and His
privileges; everything will be mine.
This principle is used as a compelling argument in all of Paul's
epistles—for instance, 'Therefore, I urge you, brothers and sisters, in
view of God's mercy, to offer your bodies as a living sacrifice, holy
and pleasing to God—this is your true and proper worship,' Romans
12:1. This argument, grounded in election and the mercies of God,
moves believers towards spiritual duties based on God's love in
Christ. Therefore, dear friends, you are beloved and treasured; the
love Christ holds for you was indeed costly. It serves as a powerful
motivation. Saint Peter also presents a potent argument on this
matter: 'For you know that it was not with perishable things such as
silver or gold that you were redeemed from the empty way of life
handed down to you from your ancestors, but with the precious
blood of Christ, a lamb without blemish or defect,' 1 Peter 1:18. These
are but a few glimpses of the compelling reasons to lead a holy life,
all stemming from a specific assurance—Christ loved me and gave
Himself for me. By the way, this serves as a robust counter-argument
against the papists, who claim that we cannot possess personal
assurance. For an argument that motivates us towards spiritual
duties must be known by us. We don't convince others to perform a
duty using arguments they are ignorant of. In this case, Paul
addresses Christians, assuming they already know that they have
been chosen by God and dearly loved in Christ. An argument that
motivates duty must be known better than the duty itself, since it's
such an argument that prompts us to all kinds of duties. Therefore,
we can indeed have assurance. However, a question might arise.
Question: Can't a holy life and good actions sometimes stem from a
soul that isn't fully assured? In that case, how should we view the
good works that arise from a Christian without strong assurance? If
all pleasing obedience in actions and endurance originates from faith
and assurance, what should we make of actions that don't arise from
these? If you were to ask many devout Christians whether they're
assured that Christ gave Himself for them, they might falter. A
humble and contrite Christian tends to speak more harshly of
themselves than warranted, even though they engage diligently in
good deeds. What should be made of such actions then, when they
lack the assurance of Christ's love for them?
Answer: I reply, no holy life can stem from anything other than faith
—the initial act of it. It must be present. However, sometimes we're
unaware of our faith due to a hindrance in the reflective process. We
may not realize we're believing when we are. Holy duties can proceed
from a person even when they're uncertain about their grace and
standing. During such times, they should introspect and consider
why they engage in these duties. Is it out of love for God? Indeed.
Can they tolerate God being spoken of negatively? No. Do they
permit themselves to indulge in known sin? No. In such instances,
even though they may not dare to claim assurance, their actions
emanate from a desire to honor and glorify God. Often, Christians
are unaware of their condition in such circumstances. They perform
actions out of a secret conviction of God's love, even if they aren't
conscious of it. They possess that which they believe they lack, and
they act based on that which they believe they're not acting upon.
They act out of love for God, even when they believe they don't,
because they think they lack what they truly desire. They act from
grace even when they think they possess none. Similar to a child who
doesn't know it's alive but is observed by others, the believer doesn't
recognize they're living a life of grace, though others do, given the
spiritual hunger they exhibit and their attendance to spiritual means.
The believer may not see it themselves due to factors like spiritual
covetousness, temptation, or periods of desertion they're
undergoing. Nevertheless, actions arising from such periods are
genuinely gracious actions, emerging from a soul that possesses
faith, even though they may lack assurance of their condition due to
temporary suspension through ignorance or other causes. However,
these actions do indeed involve faith in the initial act of obedience
and a measure of assurance, especially when they embody actions of
spiritual vitality, even though they lack the fullness they covet to
have.
The most effective approach is to strive for both—assurance and the
actual act of faith. While those who possess the act alone may indeed
exhibit good obedience, it won't be as extensive, wholehearted, or
joyful as it could be. Our aspiration should encompass both: praying
that God grants us a spirit of faith and reveals that our sins are
forgiven, ensuring that we are accepted into eternal life. By securing
strong assurance, we can engage more fervently in the Lord's work.
Although much good can still be accomplished without assurance, it
pales in comparison to the abundance achieved with full assurance.
When assurance is present, the soul is driven with fervour to obey
God; at that point, both actions and endurance become paramount.
Application 1. Now, turning to the practical implications of this, since
the belief in Christ's special love for us serves as the foundation of all
holy living, it's crucial to clarify that assurance doesn't breed
presumption or carelessness. These harmful attitudes don't stem
from particular faith; in fact, the opposite is true. No one can lead a
holy life without a specific faith. Anyone who believes in the
forgiveness of their sins will naturally live a sanctified life, avoiding
former bondage. If an individual continues in their former ways,
showing no inclination towards reform, it indicates they aren't the
recipient for whom Christ gave Himself—unless they repent. As seen
among the Israelites, those who desired to return to Egypt perished
in the wilderness; similarly, those in Babylonian captivity who
refused to leave when called also perished. It's regrettable that those
who are enamoured with enslavement should ever be set free. Those
who choose to serve and remain as slaves are perhaps better off
having their ears pierced, signifying a lifetime of servitude. Some
persist in their sins while believing that Christ died for them.
However, those whom Christ specifically loves are endowed with the
grace necessary to live a holy life and to break free from the chains of
former corruptions. Those who remain bound to their former ways
and desires haven't been liberated from hell and damnation, unless
God grants repentance. The two must go hand in hand. Thus, this
can also serve as a criterion for assessing and discerning whether we
genuinely believe that Christ loved us and gave Himself for us—our
commitment to living for Him and returning ourselves to Him
through a sanctified life. Where one exists, the other does too. This
criterion can challenge and convict many individuals, even on the
Day of Judgment, despite their boasts of God's mercy and Christ's
sacrifice. Their hearts will bear witness against them, as they realize,
"I never truly sought the fruit of Christ's death—the governing
influence of His Spirit. I refused His kingship over me. Though
warned by ministers, I prioritized base lusts and desires above
Christ. I rejected reform and instead clung to a baseless hope of
mercy. As a result, I gained nothing from Him."
Application 2. To move on, if specific faith and assurance underpin a
holy life, we must pursue them earnestly. Those already in a state of
grace should approach this fire to ignite their spirits. If we find
ourselves lacking enthusiasm for holy duties, we should draw near to
this fire. Are we spiritually lifeless? Do we lack the vigour we should
possess? In such cases, meditate on the infinite love of God in giving
His Son for you and the sweet love of Christ in offering Himself for
you. Dwell upon the depth of this love. Don't let your heart stray
from reflecting on Christ's gracious love, displayed through His
humble descent—becoming man and lowering Himself in ways
barely imaginable—all driven by love. Should this not kindle love
within us? The more lowly Christ became for our sake, the more
precious He should be to us. Once you have warmed your chilled
heart with thoughts of His special love towards you, your zeal for
holy duties will surge. Just as warm iron is receptive to any
impression, your initially cold and inflexible heart, when warmed
and ignited by the love of Christ, becomes receptive to any influence,
and you'll be prepared to endure and accomplish anything.
If you find yourself hesitant to suffer for Christ, remind yourself that
Christ gave Himself; or if you feel ungrateful and unfruitful, recall
the purpose behind Christ's self-sacrifice. He gave Himself so that
you would serve Him in holiness and righteousness without fear
throughout your life, liberated from dread of death and damnation,
serving Him with the joy of adoption and love. In all instances of
spiritual inertia, turn to this truth and come to Jesus Christ.
Experience teaches us that when we're most suited for suffering, for
fulfilling any duty, or for resisting the temptation of discontent or
murmuring, we're actually assured of Christ's love, able to read our
own evidence that we are God's children and Christ's followers. It's
during these times that we're equipped for anything. Therefore, let's
heed the exhortation of the apostle Peter, to 'make your calling and
election sure,' 2 Peter 1:10. This task requires utmost diligence. The
reason we lack assurance to a greater extent is that we don't exert our
full efforts to attain it. It demands our most intense endeavour due to
its profound significance, resulting in maximum glory to God and
maximum comfort for us, enabling us to live the most fruitful lives.
Objection: But you might ask, what about those who cannot
specifically declare that Christ loved them and gave Himself for
them? What should they do if they lack this particular assurance and
faith? How can they approach Christ if they're willing to do so?
Answer: To those who lack it, I say that they should strive by every
possible means to attain it.
Objection: But what basis do I, a wretched and unworthy sinner,
have to approach Christ and believe that He loved me and gave
Himself for me?
Solution 1: First, even the most wretched among us have the gospel
extended to them. Additionally, reflect on the fact that Christ
assumed your nature. Numerous reasons arise from this to
encourage you to cultivate specific faith, drawing you to come and
experience this state, for the purpose of glorifying God and finding
comfort.
Solution 2: Consider that Christ took on human nature, not the
nature of angels. Shouldn't you then think that He loves humanity,
including you, if you choose to approach Him and place your trust in
Him? He is Jesus, the Saviour; Christ, anointed by God; and
Immanuel, bridging the gap between God and humanity.
Solution 3: Furthermore, you acknowledge your sinfulness. However,
consider this—how do your sins compare to His righteousness? His
righteousness surpasses them all. It is the righteousness of God-man,
of a mediator who is both God and thus far superior to your sins.
Given the excellence of His person, have faith that the blood of Christ
is entirely capable of cleansing you.
Solution 4: As an additional foundation for specific faith, remember
that the invitation is extended to all, even the unworthy: 'Whoever
desires, let him take the water of life freely,' Revelation 22:17. Yes,
even those who feel far from God are invited: 'Come to Me, all you
who labour and are heavy laden,' Matthew 11:28. If you find sin to be
a burden, Christ is inviting you and sending His ministers to plead
with you to reconcile. Even those who feel distant are urged to lay
down their weapons and enter.
Solution 5: If this still doesn't resonate, understand that Christ
charges and commands you to believe. If you refuse to believe, you
compound your sins. His command is for you to believe, and to
disregard it is to rebel against Him. Indeed, He deems it a more
grievous sin than that of Sodom and Gomorrah—a sin of defiance not
to respond to the gospel's proclamation. Therefore, don't use the
excuse of your great or numerous sins, but consider His offer, His
call, and His command, open to all, regardless of person, sin, or time.
If you don't come and entrust yourself to Christ, submitting to His
authority from now on, you have no legitimate excuse. It's not the
magnitude of your sins that prevents you; rather, it's your
willingness to remain in your sins. The greater your sins, the more
glorious His act of forgiveness becomes: 'Where sin abounded, grace
abounded much more,' Romans 5:20. Isn't it an honour for a
physician or surgeon to cure significant illnesses and severe wounds?
A mighty God and Saviour delights in performing great acts: 'He
loved me and gave Himself for me.' If Paul received mercy despite his
sins, who should despair when those like him receive mercy? He had
sinned against God through blasphemy and against fellow humans
through oppression and persecution. If such individuals can obtain
mercy, then who should lose hope? Therefore, come without
hesitation and consider how much greater glory Christ will attain
through your decision. Don't deceive yourself by believing that your
sins and unworthiness are so great that God cannot show mercy to
someone as unworthy as you, or at the very least, will not. No, do not
fall into that trap. Examine your own deceitful heart, and you'll
realise that you're infatuated with your sins and unwilling to part
from them. Your conscience will bring this accusation against you on
the Day of Judgment—that you valued your sins more than God's
mercies in Christ and willingly persisted in disbelief. In truth, this is
the root cause of your reluctance, not the extent of your sins. So, you
see, there's sufficient reason for any sinner to come forward and
endeavour to attain this specific assurance.
Objection: But consider the scenario where I'm not someone Christ
redeemed, and God elected.
Solution: Enough of debates; start obeying. Dismiss this question by
believing and obeying. Come and humble yourself before Christ, and
then you'll realise that you are one for whom Christ died. He offers
Himself to all who believe in Him. Do your duty; let your heart rest
upon Christ and be governed by Him. Through this, you'll resolve the
uncertainty of being among God's elect. The devil uses this delusion
to keep many in darkness.
Objection: If only I knew I was elected or that Christ died for me,
then I could believe.
'Secret things belong to God, revealed things to us,' Moses says.
When you're invited, entreated, and commanded to be reconciled,
your duty is to respond with belief and obedience. In doing so, you'll
experience the result of Christ's redemption, and you'll know that He
died for you. This advice is for those who lack this specific assurance.
So, to conclude, for those claiming to possess a specific faith and
assurance of salvation, the following signs will indicate it.
1. You'll be diligent in living by faith in the Son of God daily, in all
situations and circumstances. When this faith and assurance are
genuine, you'll be consistently conscientious about your duty.
This is what sets it apart from false notions. If there's no sense of
duty, there's no assurance of specific faith. This specific
assurance originates from the general, from God's Word.
Scripture says Christ gave Himself for all believers. Now, I know
I believe, and He loves those who love Him. Thus, I'm loved by
Him. True faith aligns with the conditions in the Word. Those
living contrary to the Word lack this faith. 'Do not be deceived,'
Scripture warns, 'neither fornicators, nor adulterers, nor the
sexually immoral will inherit the kingdom of God,' 1 Corinthians
6:9. Yet, some sinners might think they'll enter heaven while
continuing in sin, relying on God's mercy. However, in such a
case, God's mercy won't prevail because it's a wrongful
conclusion, contrary to the Word.
2. Furthermore, genuine faith involves conflict. You can recognise
specific application through its conflicts against temptations.
One never fully enjoys the assurance of Christ's particular love
without intense struggle. There are two foundations on which
faith rests:
(1.) The general truth that whoever turns to Christ will be saved.
(2.) The specific application of this truth—I am turning to Christ, so I
will be saved.
This particular application, a product of faith, faces more attacks
than the general truth. The devil doesn't mind if you believe the
former, but he opposes us in applying it specifically: 'but I believe.'
He seeks to hinder the reflective act where we assert, 'I know I
believe.' He strives to obstruct the application, recognising that
particular faith brings Christ near, making it all-encompassing. False
believers continue in a smooth path without daily conflict. They
remain at peace while the strong man retains control. In contrast, no
Christian fails to experience the strong assaults on their particular
faith, surpassing those on their general faith. That's why these two
equally true beliefs aren't equally embraced—Satan impedes the
application, causing the minor premise to seem more substantial.
Those without conflict may fear they lack faith altogether, as God, in
His wrath and justice, allows them to remain in undisturbed self
deception. Those who've tasted this spiritual conflict with an
unbelieving heart understand its nature when application is at hand.
3. Moreover, a true believer may be known by their willingness to
examine themselves and be examined by others. Someone with
genuine, secure faith is often open to self-examination, striving
to improve. They consistently assess themselves and allow
others to do the same. Those who choose a tranquil path to
avoid disrupting the illusion of their false, peaceful hearts,
assuming all is well rather than submitting to scrutiny, are guilty
of presumption. With true application, there's always a
readiness to examine one's own evidence. Indeed, a true believer
is even willing to seek help from fellow Christians to assess their
condition and inquire about their state. They seek such
assistance, particularly from those skilled in these matters.
4. Lastly, genuine faith is characterized by a profound appreciation
and admiration for God's love in Christ—'who loved me, and
gave himself for me.' It signifies that a person without an
interest in this love values other things more highly. If they truly
had assurance of it, they would esteem it above all else in the
world. They recognise that while Christ may grant riches,
kingdoms, and honours even to those He will cast away, He
gives Himself only to His beloved children. Consequently,
someone who is assured of Christ's love values Him above all
worldly possessions. They would part with everything rather
than forfeit their relationship with Him. Others, however,
maintain a general notion that Christ died for them and loves
them, yet persist in pursuing pleasures and profits, despite their
hearts revealing something more significant—the surpassing
worth of Christ and His love. Thus, all are welcome to come
forward if they dare. Sufficient grounds exist to draw them,
provided they don't deceive themselves and are open to their
own comfort. This also helps us determine whether we truly
possess assurance.
Exhortation: I urge you, therefore, in the pursuit of pleasing God, to
strive for specific faith and assurance. If we desire our entire life to
be pleasing before God, let's seek this faith. Without it, pleasing God
is impossible. If we wish for a fruitful life and a clear conscience
when facing death, let us pray for an increase in faith. Above all,
strive for specific faith and assurance, as this is where Satan most
fiercely opposes us. This state is a blessed condition, akin to heaven
on earth. Though Satan vehemently resists it and its pursuit presents
challenges, the effort is entirely worthwhile.
Especially those who have legitimate reasons for assurance, humble
and contrite Christians, should resist the temptation to obscure the
beauty of a Christian life and to dampen the spiritual fervour in
others. It's not fitting for them to appear gloomy and downtrodden,
as if Christianity were an existence of perpetual sorrow, contrary to
the truth that it is marked by perpetual rejoicing (Psalm 32:10-11).
While it is true that Jesus pronounced blessings upon mourners, it is
mainly because this mourning leads to eventual joy. Yes, there is a
command to 'rejoice always,' but nowhere is it stated, 'mourn
continually.' Hence, every Christian must express this assurance
through the beauty of a holy life. Those who are conscientious about
their holy duties and conduct should resist temptations of this
nature. If we find ourselves in spiritual darkness, we should not rely
solely on our own judgement. Instead, we should trust the judgement
of others. Often, others can perceive more about us than we can
about ourselves. It is wise to heed the discernment of fellow
Christians in this regard. While it's simple to find comfort when
things are going well and emotions are positive, it's quite different
when faced with moments of darkness and temptation. In such
times, it's not as straightforward. Just as a tree laden with leaves and
fruit is easily recognized as fruitful, in the same way, a Christian's
authenticity may necessitate the insights of others. In such
circumstances, we must remember past experiences; God's love
remains constant, always consistent with His nature.
Also, consider the hidden workings of grace. When external signs are
few, focus on the spiritual pulse. Just as one checks the pulse of a
person in a faint to determine if there's life, similarly, during times of
desertion or apparent spiritual lethargy, examine the direction of
your desires. Do you desire to please God? Do you strive and yearn
for this? Are these desires persistent, and does your soul remain
unsatisfied? If you are dissatisfied with your current level of faith
and desire more, this is a sign of a living soul. Do not yield to Satan's
lie that there's no foundation for assurance in your condition.
Whenever you find these signs of a living soul, trust that true life is
present there. I speak this to those who doubt their condition
without cause.
Objection: But don't impose conditions on Christ. I could believe and
be joyful if I had feelings and joy. If only God would send a
messenger from heaven, an interpreter, someone exceptional to me.
Or if I experienced the supernatural sweetness that others have
encountered, along with those joys. And if my corruption didn't
hinder me so much, and I weren't prone to succumb to it.
Solution: However, know this for your consolation: as long as you are
in human flesh, there will be two streams from two different sources.
That which comes from the flesh will be flesh, and that which comes
from the Spirit will be spirit. Be mindful not to misjudge or conclude
that you can't be comforted unless you completely eradicate your
corruption. Don't forget that St. Paul, the chosen vessel, cried out, 'O
wretched man that I am! Who will deliver me from this body of
death?' (Romans 7:24). Do you think you can be free from such
struggles?
Answer: No, don't deceive yourself. Here's your comfort: like St.
Paul, refuse to allow the evil that you do. Sin shall not dominate you,
as the apostle says. You are not under the law but under grace. He
also adds, 'For the flesh lusts against the Spirit, and the Spirit against
the flesh; and these are contrary to one another, so that you do not
do the things that you wish' (Galatians 5:17). Seek comfort from this
inner conflict. Rejoice that you and sin are not one; the light of
heaven has revealed this darkness to you. Only make sure that sin
does not possess you in peace. Confess your sins and corruptions to
Christ as soon as they arise; place the burden upon the strongest, and
then do not fear the outcome. What you disapprove of, complain
about, and repent for will not and cannot undo you. Ultimately, the
Spirit will achieve final victory. This addresses your corruptions.
As for your joy and feelings, do not restrict your Saviour to your
circumstances. Focus on your desires and consistent walk, rather
than occasional lapses and weaknesses. Remember that Christian
perfection involves abstaining from gross sins and refraining from
smaller ones. For your imperfections, look up to the boundless
sufficiency of your Saviour and the treasure trove of grace. Receive
grace upon grace from Him, for 'of God He has become for us
wisdom, righteousness, sanctification, and redemption' (1
Corinthians 1:30). Then, no matter how empty you may feel, the
application of a portion of His riches through the hand of faith will
make you complete with the best. Remember that while in the state
of innocence under the first Adam, his comfort depended on his
obedience or disobedience, whereas under the second Adam, the
foundation of your comfort lies outside of yourself, in your
justification, and in the application of His all-sufficient merits and
righteousness to your trembling soul.
Therefore, continue walking in obedient faith, holding God's
commandments in high regard. By doing so, you can be assured that
the promise holds true, and you will not be ashamed. Strive to
increase your sanctification and mortification, as this will fortify your
justification. However, observe these cautions.
Caution 1: Do not be discouraged by your limited progress, if it's
genuine and if it leads you to refrain from applying the riches of your
Saviour and gracious spouse to yourself. If you are united with Him,
you are complete and rich in the best possible way. The weaker you
are, the more you need a stronger helper to sustain you. This is the
law of marriage: once married to Him, you possess all the riches of
your husband, who covers your debts, regardless of your
circumstances.
Caution 2: Regardless of the level of sanctification or mortification
you attain, do not rest solely in that, but rather in the all-sufficiency
of your blessed Lord Jesus. He is yours, and you possess all His
obedience, righteousness, and merits from His life, death, and
resurrection. Nothing in you is so perfect that the devil won't exploit
it during times of temptation, using it to discourage you. Remember,
'the ruler of this world is coming, and he has nothing in Me' (John
14:30).
Caution 3: During times of spiritual darkness caused by
abandonment, affliction, or any other challenge, be aware that
precious faith must be tested to shine more brightly. Thus, turn
necessity into virtue and dedicate yourself to this paramount task.
Strive to obey despite discouraging circumstances. Believe in your
happiness in Christ even when feeling your misery. Trust in God's
love and His eventual removal of anger. Faith, when present,
possesses a triumphant nature. Therefore, when contrary conditions
attempt to prove the goodness within you, combat them with
opposites. In moments when you are filled with discouragement,
remember that the command is to believe, and your duty is to obey.
No service can be performed with true comfort without some
conviction. So, make use of every argument you can find for a good
condition. When you can't find them yourself, let others read and
interpret your evidence for you. Believe the judgement of those who
can discern that these qualities in you do not arise from a corrupt
and deceitful heart.
Furthermore, pray for the spirit of revelation, just as St. Paul did
(Ephesians 2:17). Beseech God to grant you His Spirit, revealing His
love for you and the riches you possess in Christ. Ask for an
understanding of the vast dimensions of His love in Christ, that your
growing sense and feeling of His love will ignite deeper love for Him
in return. For we cannot love Him until we first perceive His love for
us. Beg for the spirit of revelation to be granted to you. Engage with
the means that nurture faith, especially the Word, referred to as the
'word of faith.' Look to examples of others, witnessing how God has
transformed them from wickedness to a state of grace. Benefit from
the example of those around you. Strive earnestly to be aware of
Christ's particular love. This should be our primary pursuit in this
world. We cannot predict how long we will live, but knowing that
Christ cares for our souls will make us willing to die. What better
reason to die contentedly than knowing that Christ will watch over
our souls? What gave David the confidence to commend his soul to
God but the knowledge, 'You have redeemed me, O Lord God of
truth' (Psalm 31:5)? When facing death, we can confidently entrust
our souls to Christ, saying, 'Take my soul, blessed Saviour. You have
redeemed me, loved me, and given Yourself for me.' In those last
moments, strive for this specific faith. It's what will allow you to
surrender your soul to Christ with comfort.---
MONERGISM BOOKS
Sermon III
And the life which I now live in the flesh I live by the faith of the Son of God, who hath loved me, and gave himself for me.—GAL.2:20.
We have already discussed spiritual life and its excellence, as well as the manner of its transmission through faith, and the source of this spiritual life, which is the Son of God, identified by His love and the result of that love: 'He loved me,' and as a consequence of that love,
'He gave himself for me.' Now, turning to the Apostle's personal application, conveyed through the word 'me,' 'Who loved me and gave himself for me,' several points warrant our consideration:
Firstly, God loves certain individuals with a distinct and exceptional love: 'Who loved me and gave himself for me.'
Secondly, faith responds to God and Christ's distinct love with a particular acceptance: 'Who loved me.'
Thirdly, this specific faith in God's individual love forms the basis of assurance, which blossoms from this unique faith.
Fourthly, the assurance derived from our particular faith in God's specific love is the origin of all spiritual life, fueling the entire soul into action. After all, what else motivates my life of faith in every aspect, if not the awareness of His love, the One who loved me and gave himself for me? In light of this, can I do anything less than dedicate myself to Him? Now, let's explore these points in order.
1. Christ loves certain individuals with an extraordinary, overflowing, and distinctive love. While Christ suffered on the cross, He had a particular focus on those who would believe in Him, just as He now carries our names on His heart in heaven.
As the high priest carried the names of the twelve tribes on his breastplate adorned with precious stones (Exodus 28:21, 30), so Christ, our high priest, carries the names of all His children in
His heart, continuously presenting them to God through His intercession. Consequently, when He appears before God, the church, united with Him, appears before God in His heart. Just as this is true in heaven, so on the cross, the church resided in Christ's heart. A certain number were the recipients of Christ's saving sacrifice (John 17:9). When Christ shed His blood, Paul was present in His heart, saying, 'Who loved me and gave himself for me.' Therefore, Christ loves certain individuals with a distinct, exceptional, and abundant love. Thus, the question arises concerning:
2. General love. 2. General gift.
Question: Did Christ love everyone and give Himself for everyone, considering the apostle's statement, 'He loved me and gave Himself for me'?
Answer: Firstly, Christ's love and self-sacrifice were in harmony with God's love and gift (John 6:37, 39). Christ offered Himself for those whom God had already given to Him. Christ was commissioned to fulfil His Father's will, not His own (John 6:38), and He will save all whom the Father has entrusted to Him, as expressed in John 17:6,'Yours they were, and you gave them to me.' Those whom the Father elects, Christ redeems and, through redemption, saves. Therefore,the extent of redemption's efficacy matches the scope of God's election. Hence, the apostle combines, 'Christ loved me and gave Himself for me.' His love is exclusively directed towards those given to Him by God, as He views all for whom He died through the lens of His Father's love. While there are individuals whom God detests(Romans 9:13), love and gift remain intertwined. He offers Himself only for those He loves, and He loves only as much as God loves.
Answer: Secondly, whoever Christ loved and gave Himself for also experiences other accompanying effects. Those who benefit from Christ's redemption are empowered by His Spirit to apply this
redemption. Where Christ secures something from God, the means to apply it by His Spirit is also provided. Various factors accompany it. Those redeemed by Christ, as the apostle elaborates in Romans
8:11, are also recipients of His resurrection and His exaltation to the right hand of God. These elements are interconnected, as demonstrated in Romans 8:32, 'He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?' God imparts the spirit of application along with Christ, as seen in Matthew 17:13 and 2 Thessalonians 3:2. Yet, we
observe that most of the world lacks faith. This faith of the elect is absent in worldlings, as is the grace of application. Consequently, they do not possess the favor of God secured through Christ. Thus, Romans 5:10 confirms this truth: 'For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.' These aspects are intertwined. However, most individuals are not saved through His life, signifying their lack of reconciliation through His death.
Further verses support this truth, such as Hebrews 9:14, which illustrates that wherever Christ offered Himself, the conscience is cleansed from dead works to serve the living God. As many are not
cleansed, they lack any share in Christ's death.
Further proof of this can be found in Christ's own words in John 17:9, where he clearly distinguishes between two groups of people, stating, 'I pray for them. I am not praying for the world, but for those you have given me, for they are yours.' Now, there might be an objection raised here, asserting that Christ's death has a broader scope than his intercession.
To address this objection, Christ explains later in the same chapter, verse 17, 'For them I sanctify myself, that they too may be truly sanctified.' In other words, I consecrate and set myself apart as a priestly sacrifice. I make myself holy for their sake, not for the world's. In the context of the Old Testament, there was a bronze altar for sacrifice and a golden altar for incense. However, the efficacy of the golden altar for incense was no greater than that of the bronze altar for sacrifice. Likewise, Christ offered himself as a sacrifice for all those for whom he intercedes. The point is clear. I won't address all possible objections, but I will respond to some of the main ones often raised by those who oppose this truth. Therefore, Saint Paul's intention is not to say that he loved me with the same love with which he loved all of humanity. The apostle is referring to a more
specific love, 'He loved me so much that he gave himself for me,' indicating a more distinct love than the one he has for all of mankind. This point upholds God's honor and brings comfort to
humanity. God deserves more praise and thanks from his elect and those redeemed through this unique love. The more pronounced this love is, the more they recognize their obligation to God and Christ.
These individuals are the chosen ones, the recipients for whom the Scriptures exist, for whom the world endures, and for whom Christ came (Psalm 116:1). They love God and devote themselves to Him,
and the more they do this, the more God singles them out to take delight in them. Uniqueness amplifies and elevates favors to greater heights. The fewer individuals who are selected from the world, the more their hearts are aflame with love for God. As the psalmist declares, 'He hath not dealt so with any nation' (Psalm 147:20).
When will a person be most grateful to God and give Him glory? It's when they can say, 'You haven't treated the rest of the world the same way. What sets me apart from them? Only your special love for
me.' Consequently, their hearts are drawn closer to Christ out of love.
Nevertheless, there is an objection to this line of thinking:
Objection: Why does Christ, through the ministry, persuade all in the church to believe in Christ and the forgiveness of sins if Christ did not die for everyone?
Answer: The reason Christ calls upon everyone in the church is to select His own. The minister addresses both the elect and those who are not, because God does not want to withhold blessings from His children, even though they are intermingled with others who don't share in these blessings. This is akin to rainfall, which falls on both the rocky seashore and the barren heath, just as it falls on fertile ground. However, does it bring any benefit to the rocks? No, it's because, alongside the rocks, it falls upon fertile land, which reaps the benefits. Similarly, God's ordinances shower upon all, but their benefits are exclusively for His chosen ones, not the reprobates. The sun shines upon all, but who finds comfort in its light? Only those who have the sight to see and utilize it, not the blind. However, for those who do not believe, there is another benefit. They gain from Christ's death the offer of mercy and some spiritual gifts. God extends offers and kindles good intentions in them, but they resist them. There are varying degrees and methods of faith. They do not fully utilize the means they should, nor do they attain all the degrees of faith. Thus, they are without excuse, for God bestows more grace, not only the means, but a greater measure of grace than they are willing to accept. Therefore, their rebellion is the cause of their damnation. They are said to resist the Holy Spirit, as illustrated it the example of reprobates in the church, quenching the Spirit (Acts7:51), indicating that the Holy Spirit is ready to work more in them than they are willing to acknowledge. This is borne out by experience. Many profane individuals refuse to listen at all due to their wickedness and corrupt upbringing. Others attend, albeit with secondary, worldly motives. Yet, perhaps the Holy Spirit stirs their consciences during the sermon, awakening them. But what does
their rebellious heart say? 'Should I abandon my pleasurable and profitable ways?' Consequently, they resist the Holy Spirit's work through the ministry, rebelling against the Spirit's efforts to work
effectively in them, even though their hearts acknowledge the Holy Spirit's readiness to impact them. Therefore, they are condemned.
The prophet's words resonate, 'You are destroyed, Israel, because you are against me, against your helper' (Hosea 13:9). Their consciences confirm this truth. Therefore, the arguments they raise about Christ's intention and God's election are of little consequence.
Each individual should examine their own heart. Does your heart not reveal that you are rebellious, living a life of sinful wickedness while neglecting sacred duties? You carry the sentence of your own
damnation in your chest. I appeal to the worst individuals who live in defiance of conscience. The root of your damnation lies in this rebellion. Various stages and degrees lead to saving faith. You resist the initial movements and promptings of the Spirit. If these work upon your heart, leading you away from sin, your prideful heart begins to resist and refuses to yield. The true obedience that submits to Christ and allows itself to be guided and persuaded in all matters as far as human frailty allows, without engaging in evil conduct, is what brings genuine comfort. By failing to do this, they have no excuse.
Objection: If this were not the case, people could object on another day, 'Christ did not die for me, so why should I be damned for not believing?'
Answer: In response, their consciences will tell them that they did not use all means to believe, nor did they reach all degrees of faith.
For God's Spirit works in a certain way among wicked individuals, as seen in the example of the three types of soil. In each case, the word is effective to varying degrees. However, when it comes to the final outcome, they did not hate their sins, they remained fixated on worldly matters, or the plough had not deeply furrowed their hearts, humbling them, instilling an appreciation for mercy and Christ above all else, and causing them to detest sin. This justifies their condemnation. Regardless of how Christ is offered and the command to believe, their hearts remind them that they did not do everything they could. They need to understand that God's hidden purpose in choosing some, redeeming some, and leaving others is concealed from the world, and it doesn't serve as the standard for our
obedience. Instead, we must look to God's revealed will and commands. Thus, individuals must focus on what God commands. If their conscience tells them that they did not yield the obedience they should and could have, but instead resisted the Spirit's promptings, then their damnation is just. They are commanded to believe. But to believe in the remission of sins is a subordinate duty, preceding the
commanded to believe that they will benefit from Christ through the obedience of faith to Christ. The act of faith and its outcome are distinct. Everyone is obligated to believe in Christ and entrust
themselves to Him for salvation, but they are not obliged to believe in the outcome unless they have already engaged in the act of faith.
Objection: But someone might object that we're not obligated to have the initial act of faith in order to believe. If we were, it would be futile, as we would be believing a lie.
Answer: I disagree. The gospel declares that whoever believes in Christ will reap the fruits of His death and attain eternal life. So, when someone believes and places their trust in Christ, they are
performing the necessary act and will experience the corresponding outcome. Let's put an end to fruitless debates. Is the fruit of Christ's death for me? Did He die for me? Focus on the act of faith. If you possess the grace to cast yourself upon Christ and agree when He invites you, that's what matters. Engage in the act of faith and cease questioning matters that are already settled. Don't deliberate on whether God has chosen you or if Christ died for you. These are part of God's hidden will. What matters is the commandment to believe in Christ. This is binding. Therefore, respond to Christ when He calls and invites you to place your trust in Him. By doing so, you will
discover the comforting effects of His death.
A Caution: Let no one excuse themselves by arguing against Christ for not offering Himself for everyone. No one is condemned solely for not yielding obedience in the act of faith and for not doing everything they could but refused to do. It's their rebellion that leads to their downfall. Consider a malefactor sentenced to death who is given a book to read but refuses. His refusal to read is as much a reason for his execution as his crimes. Rejecting pardon is equivalent to refusing to read. Both factors contribute to his death because he didn't read and because he's a criminal. Similarly, in this scenario, if someone doesn't yield the act of faith, their other sins may damn them. Yet, if they were to believe and accept the offered mercy, their other sins would not lead to damnation. If people could or would believe, other sins wouldn't harm them. However, because they don't, their other sins will be held against them, along with their rebellion—refusing to believe and accept God's offer of mercy. They decline mercy because it comes with conditions of obedience. This aligns with Christ's rebuke of the Jews in John 3:19, 'This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil.' This is indeed the condemning factor, the main cause of condemnation. They desire heaven if it comes with their lusts, but they refuse the act of faith that accepts Christ on His terms—to be governed by Him, for better or worse. Their rejection of this condemns them. They choose what to extract from Christ.
When Christ sent the seventy disciples to preach and heal the sick, although they would be rejected by many (Luke 10:11), our Saviour instructed them to wipe the dust off their feet and testify that the kingdom of heaven had come near. So, it's in vain that wicked individuals and our adversaries dispute God's justice in this matter.
Everyone's conscience will ultimately accuse themselves and vindicate God. They rejected wisdom's counsel, closed their eyes to all teachings, and refused to be corrected. I thought it best to include this to address the objections of wicked, carnal, and profane individuals.
2. The second point is that true faith corresponds to Christ's specific love and gift by applying it to oneself. True faith is an applying faith. It involves a spirit of application. The Scriptures
present God offering Christ, and Christ presenting Himself through the ministry to all who believe. Consequently, faith makes Christ one's own. It appropriates Christ on a personal level. Christ becomes a garment that faith puts on, a foundation upon which faith builds, a root into which faith plants. Christ becomes our husband, and faith consents—this consent forms the union. Hence, there is a specific truth that establishes the connection between Christ and us: 'He loved me and gave
himself for me.' Faith's nature transforms the general into the particular, refining and restricting the general concept. Christ's love is universally extended. Before it benefits me, it requires a
specific, restraining faith that makes it my own. The papists oppose this particular faith, as it contradicts their doctrines and authorities, except for a few of the more reasonable among them who lean towards our position. They argue that we should possess a universal, catholic faith, believing in the forgiveness of sins for the church, but not 'for me.' Their opposition stems from the fact that they know this specific faith serves as the foundation of assurance, which they oppose. This assurance is also at odds with their false practices, fabrications, and schemes to achieve assurance.
We must understand clearly that a particular faith is demanded of us. A Christian ought to say, 'Christ loved me.' This doesn't require a special revelation. God's Spirit ordinarily testifies to this for all who belong to Him, with a few exceptions. For example, in Romans 8:38,the apostle broadens the comfort to include all: 'For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor
anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.' Speaking of a special revelation is pointless unless we consider it in the context of being hidden from the world. Hence, every Christian receives a special revelation from the Spirit. The Spirit, who comprehends the 'hidden things' of God and knows His heart, bears witness to the individual's status as a child of God. Therefore, every true Christian possesses a special revelation. This doesn't differentiate one Christian from another. Every genuine Christian has access to this revelation, thanks to the Spirit of revelation, as the apostle prays in Ephesians 1:17. 'If anyone does not have the Spirit of Christ, they do not belong to Christ' (Romans 8:9). Thus, we have established that God loves certain individuals with a unique and special love. Additionally we've discussed that they possess a particular faith to make this love their own.
3. The third point is that assurance arises from this specific faith, allowing a Christian to be confident in Christ's love. However, we must address and clarify various questions and scenarios to
properly discuss this topic. Otherwise, our discourse won't align with the experiences of God's people or the truth itself. Firstly, we need to understand that there are two aspects of faith within
the believing soul:
4. An act of faith involving trust and reliance, and
5. An act of assurance based on that act of reliance.
Believing and relying on Christ for the forgiveness of sins is one thing; experiencing assurance and the reality of pardon is another.
The former centers primarily on the Word, while the latter builds on both experience and the Word. We should strive for both: confidence and consent in the will to trust Christ for salvation, and after
believing, the assurance should be sensed and felt. However, these two aspects are occasionally separate, and sometimes the first occurs without the second. The first brings us into the state of grace. A person can be in a state of grace by consenting to Christ, relying on Him for mercy, and still lack assurance of pardon and reconciliation in the next step.
This frequently happens, especially during the process of spiritual rebirth. In those moments when a small measure of grace contends with corruption, the Spirit of God exercises His role in the act of
yielding the obedience of faith—throwing oneself onto Christ's arm and resting in His mercy. Feeling doesn't always play a crucial role initially; the focus is on the act itself. Assurance comes afterward as a reward, according to God's wisdom.
Conversely, it often occurs during times of temptation that the first act of trust lacks the accompanying feeling of assurance. This requires more experience. In moments of temptation, a Christian might experience the dominance of corruption and God's wrath, without a glimpse of the opposite—yet, they engage in the first act of trust with a specific faith. They cast themselves on Christ's mercy and His redemptive work for comfort.
Question: However, an inquiry arises. Why is it that, even when the first act of faith involves trusting in Christ's mercy through the promises, the sense of pardon and reconciliation, as well as full conviction, is often absent? Why is this frequently postponed?
Answer: There are several reasons for this. Let me mention a few:
1. First, some individuals' physical ailments influence their spiritual state. I'm referring to a melancholic temperament, which tends towards distrust,fear,and temptation. Just as bold individuals' spirits are prone to presumption—fitting the devil's tactics—melancholic temperaments inclined to fear and distrust provide an opportunity for the devil to exploit their disposition.
Due to their constitution, they are excessively cautious in performing their duties according to God's revealed will. They rely on God's mercy and renounce themselves. These humble souls, through the combination of their distrust and Satan's manipulation of their disposition, remain in darkness.
2. Furthermore, a lack of proper conviction often stems from a distorted judgment. This occurs when individuals believe they lack faith because their faith isn't as extensive as they think it should be. Their understanding of the grace covenant isn't accurate either—it requires authenticity, not quantity, for perfection. Christ won't extinguish a shouldering wick. He doesn't disregard small beginnings; He nurtures them. He said to the church in Philadelphia, 'I know that you have little
strength, yet you have kept my word' (Revelation 3:8). Yet, due to their spiritual greed, they mistakenly believe they possess no faith because their faith isn't as substantial as they desire or as robust Christians have. They misunderstand the grace covenant, where authenticity equals perfection. Sincerity is our perfection, evidenced by resistance against the contrary and a desire for growth through the use of all means. Truth lies where this striving against the contrary exists. Even the smallest amount implies this opposition and a desire for growth through the means.
3. Some people might lack this assurance and persuasion of the forgiveness of their sins because they're preoccupied with other concerns. They don't place the value on this matter that they should. Yet, this particular gift is distinct from what most assume. God doesn't readily bestow this sweet glimpse of heaven on earth—the experience of His love in Christ—unless it's sought ardently and held in high esteem. Subsequently, gratitude should follow.
4. Neglecting to engage with those who surpass them spiritually might lead to their deficiency in assurance. Associating with lifeless and spiritually dark companions drags them down, inducing a similar disposition. Many other reasons could be cited for the separation of these acts. Those who, in the spirit of obedience, cast themselves upon Christ, engaging in the first act of trust, might lack assurance of pardon and forgiveness of sins.
This discussion also addresses another question.
Question: Why do some Christians experience more comfort than others, even if they have access to the same means of grace?
Answer: There are several explanations.
Firstly, God stirs up a greater appreciation for it in some. They possess a higher sense of spiritual need.
Secondly, the age of Christians varies. Some have more extensive experience in God's ways than others.
Thirdly, temperaments differ. Some have naturally cheerful dispositions, which offer them a clearer insight and, to an extent,influence their outward disposition.
Fourthly, worldly attitudes vary. Some, due to a lack of Christian prudence, overly immerse themselves in worldly pursuits, leaving little time to gather assurance of salvation. Despite being
conscientious in general, they lag behind in heavenly-mindedness and concern for their spiritual state. As a result, their assurance and sense of God's love also differ.
Fifthly, God assigns different roles to individuals. Those with a lot to accomplish might be granted greater assurance and a sense of forgiveness to aid their extensive responsibilities. On the other hand, God might withhold this measure of assurance from those with a different calling. This distinction arises from the Spirit's distinct gifts —imparting the spirit of faith to trust Christ and the spirit of assurance. While the Spirit accomplishes both (as seen in 2 Corinthians 2:14 and following), there might be times when the Spirit emphasizes one over the other due to God's diverse plans for Christians.
Question: Another query that might arise concerns why individuals with greater talents often lack assurance and sometimes pass away without it, while weaker Christians with fewer gifts might possess it. Frequently, Christians of humble status, possessing limited knowledge and talents, find profound comfort as they approach the end of their lives. Meanwhile, individuals with more gifts often pass
away in relative obscurity. What's the reason behind this phenomenon?
Answer: Several reasons can be offered. Christians tend to overvalue gifts, and those who possess them are inclined to pride themselves on these abilities. They often assume that grace and gifts are
inseparable, but this is not always the case. Individuals with remarkable gifts might lack grace entirely. Their gifts might be meant for the benefit of others rather than themselves, leading them to live barren and prideful lives. They lack the experiential knowledge of what they eloquently discuss, which ultimately detracts from their spiritual progress. God values grace, humility, faith, and contrition more than all other gifts. This is why individuals with exceptional gifts and worldly acclaim might lack assurance.
Question: But, what if these gifted Christians are genuinely good but
still struggle with pride and an inflated view of their gifts? After all,
the apostle says, 'Knowledge puffs up' (1 Corinthians 8:1).
Answer: Additionally, excessive knowledge often prompts a search
for irrelevant matters, overlooking areas that deserve more attention
due to their lack of knowledge and experience in these vital areas.
Furthermore, individuals with greater gifts might mistakenly seek
comfort more in sanctification and the covenant of works than in
faith. A poor Christian might rightfully seek comfort in faith and
justification, casting themselves upon Christ when they need solace.
However, someone else might believe they'll find comfort primarily
in graces and gifts rather than casting themselves upon Christ
through justification. This individual might be justly denied that
comfort. Honoring God, regardless of our graces, involves casting
ourselves upon Christ, finding our final rest in His mercy. While
sanctification and exceptional talents benefit others, placing
excessive trust in them can lead to a lack of comfort. Properly
positioning these elements is essential—using them as indicators and
proofs of our comfort, while also correctly relying on our free
justification and its fruits as the foundation of our peace. This was
what led Saint Paul to count all things 'as rubbish' in comparison to
the righteousness of Christ (Philippians 3:8).
Lastly, God sometimes does this to demonstrate His freedom. He
bestows greater assurance on those He pleases, showcasing His role
as a benevolent giver. Our salvation and the sensation of it align with
His good pleasure. Thus, some individuals receive more, and others
receive less. God occasionally reveals more comfort and sensation to
weaker Christians than to others, just as parents lavish the most
attention on their sickest and weakest children. God knows that
strong Christians have other resources besides feelings to sustain
them; they can rely on past experiences and the Word's promises
strongly. Therefore, He allows them to rely on stronger foundations
than immediate emotions. Weaker individuals, however, are blessed
with the sweet sensation of God's love, akin to how parents indulge
and pamper their most delicate children. Nevertheless, we should
leave these matters to God, who provides us with the measure and
timing He deems fit. Some He chooses to keep from experiencing
assurance for an extended period, humbling them for being too
careless about sin. Likewise, some might be kept from this assurance
for their entire lives due to their previous overconfidence in petty
sins. Nevertheless, during this time, they are supported by sufficient
evidence of a blessed state. Despite their frailties, they can remain
devout Christians even after a fall, though perhaps they will never
again attain the sensation and awareness they once enjoyed. Christ
on the cross serves as an example: despite not experiencing the
sensation, He still had strong faith. He demonstrated this by saying,
'My God, my God, why have you forsaken me?' In this manner,
assurance can be acquired.
Question: Now we address a more crucial query: How can we
determine whether we've carried out the initial act of yielding
obedient faith? This initial act is of utmost significance. Consider a
Christian who might pass away in the grip of fever or during
childbirth without experiencing strong assurance. Many reach
heaven without ever having such certainty.
Answer: Firstly, a person can recognise that they've exercised the act
of faith in trust if their soul, in the right state, reflects upon itself.
Just as one knows they understand something when they
comprehend it, the soul can discern its belief through a reflective act.
This is particularly true when the soul is in a balanced condition.
When the soul is not troubled, the conscience naturally bears witness
to its own act. Furthermore, God's Spirit, in conjunction with the
conscience, often reveals it (Romans 8:16).
Secondly, the most prudent approach is to examine the fruit. You can
ascertain if you have enacted the act of faith through its outcomes.
To illustrate this, I'll mention one example now, as I will elaborate on
it in the next point. This act's fruit becomes most evident during the
most intense temptation. If a person possesses a spirit of prayer,
enabling them to confidently approach God in times of extremity, it
is a certain sign of faith. Faith instigates prayer, while prayer is the
life and blaze of faith. Where prayer thrives, faith invariably resides.
Where there's boldness in seeking God's presence, the Spirit is
undoubtedly present. This confirms our status as adopted children,
even if we lack a distinct witness to our sonship. Even if we do not
have a clear witness that we're God's children, if we still possess the
freedom and boldness to approach God in dire circumstances, it
signifies the presence of the spirit of faith. David's experience in
Psalm 31:22 demonstrates this: 'For I said in my haste, I am cut off
from before thine eyes: nevertheless thou heardest the voice of my
supplication when I cried unto thee.' Although David believed he was
cut off, he still cried out to God during his times of temptation.
Despite his flesh yielding to doubts of abandonment and his status as
God's child, a stronger principle within him prompted him to pray,
'nevertheless I cried unto thee.' Similarly, Job proclaimed, 'Though
he slay me, yet will I trust in him' (Job 13:15). Although Job lacked
assurance and a sense of God's presence, his declaration reveals the
act of his faith: 'Though he slay me, I will still trust in him.' When,
during trials, we can entrust ourselves to God and boldly approach
His throne of grace without succumbing to despair, it's a sign that
we're in a state of grace and have carried out the act of faith. Even if
we don't experience that delightful sensation, God's mercy will
ultimately embrace us. Thus, after enacting the obedience of faith,
we'll eventually find assurance.
Question: But when does this assurance specifically manifest?
Answer: Firstly, it becomes especially apparent when a person has enacted the act of faith, cast themselves upon God, and lived by faith for a considerable period. Then, God will confirm this belief with the spirit of adoption. This confirmation often occurs when we exercise faith against the temptation of doubt, resulting in the sealing of the Spirit.
Secondly, when we've persevered against a particular sin for a
prolonged period, God rewards our endurance by crowning our faith
and obedience with a sweet sense of His love. After striving for a long
time, Job, for instance, finally concluded, 'Though he slay me, yet
will I trust in him.' God then revealed His mercy to him. Similarly,
the woman from Canaan, after wrestling with Christ, received a
gracious response. Thus, when we conquer our vices and engage in
sacred duties with a measure of grace, our diligent efforts and
devotion lead to a comforting revelation from the Spirit. In such
moments, we taste more than usual of the life to come, and God
crowns our perseverance with a sweet awareness of His love.
Additionally, God grants greater evidence of His love and more
profound spiritual encounters when He assigns us significant tasks.
This encouragement is intended to accompany those He chooses to
honor and employ. The disciples, who witnessed Christ's glory on
the mountain, later saw Him humbled. Before entrusting individuals
with crucial responsibilities, God often offers them enhanced
evidence and manifestations of His love, along with greater spiritual
ecstasy.
Moreover, sometimes during times of suffering, God rewards our
faithfulness with moments of joy. Like Paul, who sang in the
dungeon at midnight, our faithfulness might lead us to experience
great delight, even amid hardship. This encourages us to persevere,
assuring us that our comfort will ultimately surpass our distress. Just
as Paul had the spirit of glory that elevated him above his suffering,
we can also anticipate moments when comfort accompanies the act
of faith.
This concludes the fourth and final point, which is, in fact, the most
pivotal of all. This particular faith, coupled with assurance of Christ's
individual love, sustains us throughout our life of faith until our final
breath. 'I live,' as Paul declared, 'this life of faith in the Son of God.'
But what motivates him to do so? The answer lies in his profound
reasons to love and depend on Christ: 'He hath loved me and given
himself for me.' Because he feels so deeply comforted in his soul,
Paul confidently places his entire reliance on Christ—for life, death,
and eternity. Indeed, when special, specific faith is joined with a
measure of assurance, it forms the bedrock for a life lived by faith.
No one can lead a holy life through faith without first understanding
that God loves them and that Christ loves them. Holy deeds emanate
from love and are directed by love towards the right goal, which only
love compels us to pursue. How can a spirit seek God's glory if it does
not first love Him? Without knowing whether Christ loves them or
not, can a soul genuinely aim for Christ's glory as it should?
Question: I implore you, if we talk about performing actions or enduring sufferings, displaying gratitude or exhibiting cheerfulness, especially in the face of death, where do all these originate?
Answer: Do they not arise from a taste of God's love? When do we
experience love, if not when numerous sins are forgiven? And when
are we willing to endure anything for the sake of Christ, if not when
we're aware of the great sufferings He endured for us? We consider it
an honor to endure hardships for Christ, knowing that He has loved
us and given Himself for us.
Question: Furthermore, concerning gratitude, how can a person be thankful for something they lack knowledge of? What causes a person to be grateful for the significant work of redemption in Christ,
if not a specific faith?
Answer: This is what prompted St. Paul and the other apostles to
frequently exclaim, 'Blessed be the God and Father of our Lord Jesus
Christ.' Paul bursts into thanksgiving for having the Spirit, which
convinces them of God and Christ's individual love. Similarly, when
it comes to expressing gratitude for ordinary blessings, how can one
thank God for any regular blessing without being assured that it
stems from God's love in Christ? When one is persuaded of this, they
can offer thanks both for major and minor favors.
Objection: Others might argue, "How is all this relevant to me? I am destined for slaughter. It is better for me to enjoy my pleasures while I still can, thinking of myself as a prisoner with limited freedom." Such thoughts dampen our gratitude.
Answer: It's the believing soul that expresses gratitude for blessings
and approaches duties with cheerfulness. How do Christians become
a willing people, eager for good deeds, as mentioned in Titus 2:11?
The apostle positions zeal between faith and works, looking in both
directions, stating, 'For the grace of God that bringeth salvation hath
appeared to all men.' This grace is manifested through Christ's first
coming and His sacrificial death. It teaches us to renounce
ungodliness and worldly lusts. Faith looks back in this context. Then,
anticipating Christ's glorious return, the apostle adds, 'Looking for
that blessed hope, and the glorious appearing of the great God and
our Savior Jesus Christ; who gave himself for us, that he might
redeem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works.'
Question: From where does the zeal for good works arise, if not from contemplating the grace that brings salvation and redemption from our sins, along with the anticipated glorious return of Christ?
Answer: When faith looks in both directions, as in Hebrews 9:14, it
becomes ignited and spurs us to zeal. When our hearts are cleansed
through Christ's blood, resulting in the forgiveness of sins, we then
serve the living God and approach good works willingly and
cheerfully, our hearts expanding with assurance.
Question: Moreover, what causes a person to feel shame for their sinful life? What triggers those emotions of repentance, sorrow, and shame, as mentioned in Ezekiel 36:31-32?
Answer: After God pardons their sins and bestows numerous
favors, they become ashamed of having served Him in the wrong
ways and grieve over their departure from Him. Christians then
experience the two crucial emotions of shame and grief, which are
integral to genuine repentance. Why? 'Christ has loved me and given
himself for me.' It's as if someone were to say, "Has He truly done
this? Were my sins the cause of His death? Did His love drive Him? I
am ashamed to have offended such a gracious and kind Savior. I
weep over Christ. It was my sins that led to His torment and death."
This specific faith fills the soul with divine virtues, causing it to
follow Christ and perceive that all His actions were for us. We see
that Christ was born for us, as in Isaiah 9:6: 'For unto us a child is
born, unto us a son is given.' We trace Christ's life and understand
that everything He did was for us. His death—'He died for me'; His
agony in the garden resulted from my sins. When He was pierced
through the side, when He cried out on the cross, 'My God, my God,
why hast thou forsaken me?'—my sins were active forces there. He
rose again for me, and He is now in heaven for me, carrying me
within His embrace. Reflecting on this reality draws the soul back to
Christ in repentance for sins and in every holy duty. This is why
those Christians who have been snatched from the jaws of the fire,
often through a radical conversion, tend to be the most fruitful and
affectionate believers. People like St. Paul and others—since they
recognize that Christ has forgiven them a substantial debt, as though
a thousand talents—realize the depth of their indebtedness to God.
Consequently, they're compelled to offer themselves as sacrifices to
Jesus Christ, who has absolved them of such an immense debt.
When they contemplate His remarkable love towards people like
them, it ignites a reciprocal affection within them. As illustrated in
the Gospel, the woman who had numerous sins forgiven felt
immense love in return. Likewise, the prodigal young spendthrift, for
whom the fatted calf was prepared, without a doubt couldn't contain
his expressions of gratitude. On occasions, God supplies prodigals
with rich blessings and great measures of comfort, and these
individuals, above all, manifest the most intense love. They are
earnest in their efforts, striving to please Him. As Paul affirms, 'The
love of Christ constrains me, a holy urgency propels me, despite
being a persecutor and blasphemer,' 2 Corinthians 5:14. Similarly,
the awareness of Christ's love in the forgiveness of sins compels one
towards a holy urgency in fulfilling all duties. So, when base motives
infiltrate a person's thoughts—seeking personal ease, honor, or
pleasure—the Christian is not to focus on these. Instead, the
knowledge of Christ's particular love for them directs them in the
opposite direction. Christ died for me. Should I not then live for
Christ? Should I not dedicate my life to the One who sacrificed
Himself for me? Should I not seek to honor the One who humbled
Himself for me? This thought quells any selfish objectives; the
contemplation of Christ's specific love has this effect.
Moreover, it spurs us to expend ourselves for Christ and His church,
at any cost, even to the point of offering our Isaacs—our most
cherished possessions. He loved me and gave Himself for me. Is
there anything that I can give that would be enough? Since He gave
Himself for me, I will similarly offer myself for Him. This disposition
can make an individual even lavish with their own blood, all for the
sake of Christ. When discontentment with one's circumstances
arises, along with doubts about God's providence in specific matters,
the understanding of Christ's love for us proves to be a remedy.
Christ has loved me and given Himself for me. Will He not provide
me with all that I require, having already given Himself? This insight
encourages trust in God's providence and extinguishes any selfish
intentions. It urges me to seek Him for all graces and blessings. Since
He has already given Himself, He will certainly grant me His Spirit
and grace. I already possess the field; therefore, I will acquire the
pearl. He has given Himself to me, and consequently, He will provide
me with all that He possesses—His Spirit, His grace, and His
privileges; everything will be mine.
This principle is used as a compelling argument in all of Paul's
epistles—for instance, 'Therefore, I urge you, brothers and sisters, in
view of God's mercy, to offer your bodies as a living sacrifice, holy
and pleasing to God—this is your true and proper worship,' Romans
12:1. This argument, grounded in election and the mercies of God,
moves believers towards spiritual duties based on God's love in
Christ. Therefore, dear friends, you are beloved and treasured; the
love Christ holds for you was indeed costly. It serves as a powerful
motivation. Saint Peter also presents a potent argument on this
matter: 'For you know that it was not with perishable things such as
silver or gold that you were redeemed from the empty way of life
handed down to you from your ancestors, but with the precious
blood of Christ, a lamb without blemish or defect,' 1 Peter 1:18. These
are but a few glimpses of the compelling reasons to lead a holy life,
all stemming from a specific assurance—Christ loved me and gave
Himself for me. By the way, this serves as a robust counter-argument
against the papists, who claim that we cannot possess personal
assurance. For an argument that motivates us towards spiritual
duties must be known by us. We don't convince others to perform a
duty using arguments they are ignorant of. In this case, Paul
addresses Christians, assuming they already know that they have
been chosen by God and dearly loved in Christ. An argument that
motivates duty must be known better than the duty itself, since it's
such an argument that prompts us to all kinds of duties. Therefore,
we can indeed have assurance. However, a question might arise.
Question: Can't a holy life and good actions sometimes stem from a
soul that isn't fully assured? In that case, how should we view the
good works that arise from a Christian without strong assurance? If
all pleasing obedience in actions and endurance originates from faith
and assurance, what should we make of actions that don't arise from
these? If you were to ask many devout Christians whether they're
assured that Christ gave Himself for them, they might falter. A
humble and contrite Christian tends to speak more harshly of
themselves than warranted, even though they engage diligently in
good deeds. What should be made of such actions then, when they
lack the assurance of Christ's love for them?
Answer: I reply, no holy life can stem from anything other than faith
—the initial act of it. It must be present. However, sometimes we're
unaware of our faith due to a hindrance in the reflective process. We
may not realize we're believing when we are. Holy duties can proceed
from a person even when they're uncertain about their grace and
standing. During such times, they should introspect and consider
why they engage in these duties. Is it out of love for God? Indeed.
Can they tolerate God being spoken of negatively? No. Do they
permit themselves to indulge in known sin? No. In such instances,
even though they may not dare to claim assurance, their actions
emanate from a desire to honor and glorify God. Often, Christians
are unaware of their condition in such circumstances. They perform
actions out of a secret conviction of God's love, even if they aren't
conscious of it. They possess that which they believe they lack, and
they act based on that which they believe they're not acting upon.
They act out of love for God, even when they believe they don't,
because they think they lack what they truly desire. They act from
grace even when they think they possess none. Similar to a child who
doesn't know it's alive but is observed by others, the believer doesn't
recognize they're living a life of grace, though others do, given the
spiritual hunger they exhibit and their attendance to spiritual means.
The believer may not see it themselves due to factors like spiritual
covetousness, temptation, or periods of desertion they're
undergoing. Nevertheless, actions arising from such periods are
genuinely gracious actions, emerging from a soul that possesses
faith, even though they may lack assurance of their condition due to
temporary suspension through ignorance or other causes. However,
these actions do indeed involve faith in the initial act of obedience
and a measure of assurance, especially when they embody actions of
spiritual vitality, even though they lack the fullness they covet to
have.
The most effective approach is to strive for both—assurance and the
actual act of faith. While those who possess the act alone may indeed
exhibit good obedience, it won't be as extensive, wholehearted, or
joyful as it could be. Our aspiration should encompass both: praying
that God grants us a spirit of faith and reveals that our sins are
forgiven, ensuring that we are accepted into eternal life. By securing
strong assurance, we can engage more fervently in the Lord's work.
Although much good can still be accomplished without assurance, it
pales in comparison to the abundance achieved with full assurance.
When assurance is present, the soul is driven with fervour to obey
God; at that point, both actions and endurance become paramount.
Application 1. Now, turning to the practical implications of this, since
the belief in Christ's special love for us serves as the foundation of all
holy living, it's crucial to clarify that assurance doesn't breed
presumption or carelessness. These harmful attitudes don't stem
from particular faith; in fact, the opposite is true. No one can lead a
holy life without a specific faith. Anyone who believes in the
forgiveness of their sins will naturally live a sanctified life, avoiding
former bondage. If an individual continues in their former ways,
showing no inclination towards reform, it indicates they aren't the
recipient for whom Christ gave Himself—unless they repent. As seen
among the Israelites, those who desired to return to Egypt perished
in the wilderness; similarly, those in Babylonian captivity who
refused to leave when called also perished. It's regrettable that those
who are enamoured with enslavement should ever be set free. Those
who choose to serve and remain as slaves are perhaps better off
having their ears pierced, signifying a lifetime of servitude. Some
persist in their sins while believing that Christ died for them.
However, those whom Christ specifically loves are endowed with the
grace necessary to live a holy life and to break free from the chains of
former corruptions. Those who remain bound to their former ways
and desires haven't been liberated from hell and damnation, unless
God grants repentance. The two must go hand in hand. Thus, this
can also serve as a criterion for assessing and discerning whether we
genuinely believe that Christ loved us and gave Himself for us—our
commitment to living for Him and returning ourselves to Him
through a sanctified life. Where one exists, the other does too. This
criterion can challenge and convict many individuals, even on the
Day of Judgment, despite their boasts of God's mercy and Christ's
sacrifice. Their hearts will bear witness against them, as they realize,
"I never truly sought the fruit of Christ's death—the governing
influence of His Spirit. I refused His kingship over me. Though
warned by ministers, I prioritized base lusts and desires above
Christ. I rejected reform and instead clung to a baseless hope of
mercy. As a result, I gained nothing from Him."
Application 2. To move on, if specific faith and assurance underpin a
holy life, we must pursue them earnestly. Those already in a state of
grace should approach this fire to ignite their spirits. If we find
ourselves lacking enthusiasm for holy duties, we should draw near to
this fire. Are we spiritually lifeless? Do we lack the vigour we should
possess? In such cases, meditate on the infinite love of God in giving
His Son for you and the sweet love of Christ in offering Himself for
you. Dwell upon the depth of this love. Don't let your heart stray
from reflecting on Christ's gracious love, displayed through His
humble descent—becoming man and lowering Himself in ways
barely imaginable—all driven by love. Should this not kindle love
within us? The more lowly Christ became for our sake, the more
precious He should be to us. Once you have warmed your chilled
heart with thoughts of His special love towards you, your zeal for
holy duties will surge. Just as warm iron is receptive to any
impression, your initially cold and inflexible heart, when warmed
and ignited by the love of Christ, becomes receptive to any influence,
and you'll be prepared to endure and accomplish anything.
If you find yourself hesitant to suffer for Christ, remind yourself that
Christ gave Himself; or if you feel ungrateful and unfruitful, recall
the purpose behind Christ's self-sacrifice. He gave Himself so that
you would serve Him in holiness and righteousness without fear
throughout your life, liberated from dread of death and damnation,
serving Him with the joy of adoption and love. In all instances of
spiritual inertia, turn to this truth and come to Jesus Christ.
Experience teaches us that when we're most suited for suffering, for
fulfilling any duty, or for resisting the temptation of discontent or
murmuring, we're actually assured of Christ's love, able to read our
own evidence that we are God's children and Christ's followers. It's
during these times that we're equipped for anything. Therefore, let's
heed the exhortation of the apostle Peter, to 'make your calling and
election sure,' 2 Peter 1:10. This task requires utmost diligence. The
reason we lack assurance to a greater extent is that we don't exert our
full efforts to attain it. It demands our most intense endeavour due to
its profound significance, resulting in maximum glory to God and
maximum comfort for us, enabling us to live the most fruitful lives.
Objection: But you might ask, what about those who cannot
specifically declare that Christ loved them and gave Himself for
them? What should they do if they lack this particular assurance and
faith? How can they approach Christ if they're willing to do so?
Answer: To those who lack it, I say that they should strive by every
possible means to attain it.
Objection: But what basis do I, a wretched and unworthy sinner,
have to approach Christ and believe that He loved me and gave
Himself for me?
Solution 1: First, even the most wretched among us have the gospel
extended to them. Additionally, reflect on the fact that Christ
assumed your nature. Numerous reasons arise from this to
encourage you to cultivate specific faith, drawing you to come and
experience this state, for the purpose of glorifying God and finding
comfort.
Solution 2: Consider that Christ took on human nature, not the
nature of angels. Shouldn't you then think that He loves humanity,
including you, if you choose to approach Him and place your trust in
Him? He is Jesus, the Saviour; Christ, anointed by God; and
Immanuel, bridging the gap between God and humanity.
Solution 3: Furthermore, you acknowledge your sinfulness. However,
consider this—how do your sins compare to His righteousness? His
righteousness surpasses them all. It is the righteousness of God-man,
of a mediator who is both God and thus far superior to your sins.
Given the excellence of His person, have faith that the blood of Christ
is entirely capable of cleansing you.
Solution 4: As an additional foundation for specific faith, remember
that the invitation is extended to all, even the unworthy: 'Whoever
desires, let him take the water of life freely,' Revelation 22:17. Yes,
even those who feel far from God are invited: 'Come to Me, all you
who labour and are heavy laden,' Matthew 11:28. If you find sin to be
a burden, Christ is inviting you and sending His ministers to plead
with you to reconcile. Even those who feel distant are urged to lay
down their weapons and enter.
Solution 5: If this still doesn't resonate, understand that Christ
charges and commands you to believe. If you refuse to believe, you
compound your sins. His command is for you to believe, and to
disregard it is to rebel against Him. Indeed, He deems it a more
grievous sin than that of Sodom and Gomorrah—a sin of defiance not
to respond to the gospel's proclamation. Therefore, don't use the
excuse of your great or numerous sins, but consider His offer, His
call, and His command, open to all, regardless of person, sin, or time.
If you don't come and entrust yourself to Christ, submitting to His
authority from now on, you have no legitimate excuse. It's not the
magnitude of your sins that prevents you; rather, it's your
willingness to remain in your sins. The greater your sins, the more
glorious His act of forgiveness becomes: 'Where sin abounded, grace
abounded much more,' Romans 5:20. Isn't it an honour for a
physician or surgeon to cure significant illnesses and severe wounds?
A mighty God and Saviour delights in performing great acts: 'He
loved me and gave Himself for me.' If Paul received mercy despite his
sins, who should despair when those like him receive mercy? He had
sinned against God through blasphemy and against fellow humans
through oppression and persecution. If such individuals can obtain
mercy, then who should lose hope? Therefore, come without
hesitation and consider how much greater glory Christ will attain
through your decision. Don't deceive yourself by believing that your
sins and unworthiness are so great that God cannot show mercy to
someone as unworthy as you, or at the very least, will not. No, do not
fall into that trap. Examine your own deceitful heart, and you'll
realise that you're infatuated with your sins and unwilling to part
from them. Your conscience will bring this accusation against you on
the Day of Judgment—that you valued your sins more than God's
mercies in Christ and willingly persisted in disbelief. In truth, this is
the root cause of your reluctance, not the extent of your sins. So, you
see, there's sufficient reason for any sinner to come forward and
endeavour to attain this specific assurance.
Objection: But consider the scenario where I'm not someone Christ
redeemed, and God elected.
Solution: Enough of debates; start obeying. Dismiss this question by
believing and obeying. Come and humble yourself before Christ, and
then you'll realise that you are one for whom Christ died. He offers
Himself to all who believe in Him. Do your duty; let your heart rest
upon Christ and be governed by Him. Through this, you'll resolve the
uncertainty of being among God's elect. The devil uses this delusion
to keep many in darkness.
Objection: If only I knew I was elected or that Christ died for me,
then I could believe.
'Secret things belong to God, revealed things to us,' Moses says.
When you're invited, entreated, and commanded to be reconciled,
your duty is to respond with belief and obedience. In doing so, you'll
experience the result of Christ's redemption, and you'll know that He
died for you. This advice is for those who lack this specific assurance.
So, to conclude, for those claiming to possess a specific faith and
assurance of salvation, the following signs will indicate it.
1. You'll be diligent in living by faith in the Son of God daily, in all
situations and circumstances. When this faith and assurance are
genuine, you'll be consistently conscientious about your duty.
This is what sets it apart from false notions. If there's no sense of
duty, there's no assurance of specific faith. This specific
assurance originates from the general, from God's Word.
Scripture says Christ gave Himself for all believers. Now, I know
I believe, and He loves those who love Him. Thus, I'm loved by
Him. True faith aligns with the conditions in the Word. Those
living contrary to the Word lack this faith. 'Do not be deceived,'
Scripture warns, 'neither fornicators, nor adulterers, nor the
sexually immoral will inherit the kingdom of God,' 1 Corinthians
6:9. Yet, some sinners might think they'll enter heaven while
continuing in sin, relying on God's mercy. However, in such a
case, God's mercy won't prevail because it's a wrongful
conclusion, contrary to the Word.
2. Furthermore, genuine faith involves conflict. You can recognise
specific application through its conflicts against temptations.
One never fully enjoys the assurance of Christ's particular love
without intense struggle. There are two foundations on which
faith rests:
(1.) The general truth that whoever turns to Christ will be saved.
(2.) The specific application of this truth—I am turning to Christ, so I
will be saved.
This particular application, a product of faith, faces more attacks
than the general truth. The devil doesn't mind if you believe the
former, but he opposes us in applying it specifically: 'but I believe.'
He seeks to hinder the reflective act where we assert, 'I know I
believe.' He strives to obstruct the application, recognising that
particular faith brings Christ near, making it all-encompassing. False
believers continue in a smooth path without daily conflict. They
remain at peace while the strong man retains control. In contrast, no
Christian fails to experience the strong assaults on their particular
faith, surpassing those on their general faith. That's why these two
equally true beliefs aren't equally embraced—Satan impedes the
application, causing the minor premise to seem more substantial.
Those without conflict may fear they lack faith altogether, as God, in
His wrath and justice, allows them to remain in undisturbed self
deception. Those who've tasted this spiritual conflict with an
unbelieving heart understand its nature when application is at hand.
3. Moreover, a true believer may be known by their willingness to
examine themselves and be examined by others. Someone with
genuine, secure faith is often open to self-examination, striving
to improve. They consistently assess themselves and allow
others to do the same. Those who choose a tranquil path to
avoid disrupting the illusion of their false, peaceful hearts,
assuming all is well rather than submitting to scrutiny, are guilty
of presumption. With true application, there's always a
readiness to examine one's own evidence. Indeed, a true believer
is even willing to seek help from fellow Christians to assess their
condition and inquire about their state. They seek such
assistance, particularly from those skilled in these matters.
4. Lastly, genuine faith is characterized by a profound appreciation
and admiration for God's love in Christ—'who loved me, and
gave himself for me.' It signifies that a person without an
interest in this love values other things more highly. If they truly
had assurance of it, they would esteem it above all else in the
world. They recognise that while Christ may grant riches,
kingdoms, and honours even to those He will cast away, He
gives Himself only to His beloved children. Consequently,
someone who is assured of Christ's love values Him above all
worldly possessions. They would part with everything rather
than forfeit their relationship with Him. Others, however,
maintain a general notion that Christ died for them and loves
them, yet persist in pursuing pleasures and profits, despite their
hearts revealing something more significant—the surpassing
worth of Christ and His love. Thus, all are welcome to come
forward if they dare. Sufficient grounds exist to draw them,
provided they don't deceive themselves and are open to their
own comfort. This also helps us determine whether we truly
possess assurance.
Exhortation: I urge you, therefore, in the pursuit of pleasing God, to
strive for specific faith and assurance. If we desire our entire life to
be pleasing before God, let's seek this faith. Without it, pleasing God
is impossible. If we wish for a fruitful life and a clear conscience
when facing death, let us pray for an increase in faith. Above all,
strive for specific faith and assurance, as this is where Satan most
fiercely opposes us. This state is a blessed condition, akin to heaven
on earth. Though Satan vehemently resists it and its pursuit presents
challenges, the effort is entirely worthwhile.
Especially those who have legitimate reasons for assurance, humble
and contrite Christians, should resist the temptation to obscure the
beauty of a Christian life and to dampen the spiritual fervour in
others. It's not fitting for them to appear gloomy and downtrodden,
as if Christianity were an existence of perpetual sorrow, contrary to
the truth that it is marked by perpetual rejoicing (Psalm 32:10-11).
While it is true that Jesus pronounced blessings upon mourners, it is
mainly because this mourning leads to eventual joy. Yes, there is a
command to 'rejoice always,' but nowhere is it stated, 'mourn
continually.' Hence, every Christian must express this assurance
through the beauty of a holy life. Those who are conscientious about
their holy duties and conduct should resist temptations of this
nature. If we find ourselves in spiritual darkness, we should not rely
solely on our own judgement. Instead, we should trust the judgement
of others. Often, others can perceive more about us than we can
about ourselves. It is wise to heed the discernment of fellow
Christians in this regard. While it's simple to find comfort when
things are going well and emotions are positive, it's quite different
when faced with moments of darkness and temptation. In such
times, it's not as straightforward. Just as a tree laden with leaves and
fruit is easily recognized as fruitful, in the same way, a Christian's
authenticity may necessitate the insights of others. In such
circumstances, we must remember past experiences; God's love
remains constant, always consistent with His nature.
Also, consider the hidden workings of grace. When external signs are
few, focus on the spiritual pulse. Just as one checks the pulse of a
person in a faint to determine if there's life, similarly, during times of
desertion or apparent spiritual lethargy, examine the direction of
your desires. Do you desire to please God? Do you strive and yearn
for this? Are these desires persistent, and does your soul remain
unsatisfied? If you are dissatisfied with your current level of faith
and desire more, this is a sign of a living soul. Do not yield to Satan's
lie that there's no foundation for assurance in your condition.
Whenever you find these signs of a living soul, trust that true life is
present there. I speak this to those who doubt their condition
without cause.
Objection: But don't impose conditions on Christ. I could believe and
be joyful if I had feelings and joy. If only God would send a
messenger from heaven, an interpreter, someone exceptional to me.
Or if I experienced the supernatural sweetness that others have
encountered, along with those joys. And if my corruption didn't
hinder me so much, and I weren't prone to succumb to it.
Solution: However, know this for your consolation: as long as you are
in human flesh, there will be two streams from two different sources.
That which comes from the flesh will be flesh, and that which comes
from the Spirit will be spirit. Be mindful not to misjudge or conclude
that you can't be comforted unless you completely eradicate your
corruption. Don't forget that St. Paul, the chosen vessel, cried out, 'O
wretched man that I am! Who will deliver me from this body of
death?' (Romans 7:24). Do you think you can be free from such
struggles?
Answer: No, don't deceive yourself. Here's your comfort: like St.
Paul, refuse to allow the evil that you do. Sin shall not dominate you,
as the apostle says. You are not under the law but under grace. He
also adds, 'For the flesh lusts against the Spirit, and the Spirit against
the flesh; and these are contrary to one another, so that you do not
do the things that you wish' (Galatians 5:17). Seek comfort from this
inner conflict. Rejoice that you and sin are not one; the light of
heaven has revealed this darkness to you. Only make sure that sin
does not possess you in peace. Confess your sins and corruptions to
Christ as soon as they arise; place the burden upon the strongest, and
then do not fear the outcome. What you disapprove of, complain
about, and repent for will not and cannot undo you. Ultimately, the
Spirit will achieve final victory. This addresses your corruptions.
As for your joy and feelings, do not restrict your Saviour to your
circumstances. Focus on your desires and consistent walk, rather
than occasional lapses and weaknesses. Remember that Christian
perfection involves abstaining from gross sins and refraining from
smaller ones. For your imperfections, look up to the boundless
sufficiency of your Saviour and the treasure trove of grace. Receive
grace upon grace from Him, for 'of God He has become for us
wisdom, righteousness, sanctification, and redemption' (1
Corinthians 1:30). Then, no matter how empty you may feel, the
application of a portion of His riches through the hand of faith will
make you complete with the best. Remember that while in the state
of innocence under the first Adam, his comfort depended on his
obedience or disobedience, whereas under the second Adam, the
foundation of your comfort lies outside of yourself, in your
justification, and in the application of His all-sufficient merits and
righteousness to your trembling soul.
Therefore, continue walking in obedient faith, holding God's
commandments in high regard. By doing so, you can be assured that
the promise holds true, and you will not be ashamed. Strive to
increase your sanctification and mortification, as this will fortify your
justification. However, observe these cautions.
Caution 1: Do not be discouraged by your limited progress, if it's
genuine and if it leads you to refrain from applying the riches of your
Saviour and gracious spouse to yourself. If you are united with Him,
you are complete and rich in the best possible way. The weaker you
are, the more you need a stronger helper to sustain you. This is the
law of marriage: once married to Him, you possess all the riches of
your husband, who covers your debts, regardless of your
circumstances.
Caution 2: Regardless of the level of sanctification or mortification
you attain, do not rest solely in that, but rather in the all-sufficiency
of your blessed Lord Jesus. He is yours, and you possess all His
obedience, righteousness, and merits from His life, death, and
resurrection. Nothing in you is so perfect that the devil won't exploit
it during times of temptation, using it to discourage you. Remember,
'the ruler of this world is coming, and he has nothing in Me' (John
14:30).
Caution 3: During times of spiritual darkness caused by
abandonment, affliction, or any other challenge, be aware that
precious faith must be tested to shine more brightly. Thus, turn
necessity into virtue and dedicate yourself to this paramount task.
Strive to obey despite discouraging circumstances. Believe in your
happiness in Christ even when feeling your misery. Trust in God's
love and His eventual removal of anger. Faith, when present,
possesses a triumphant nature. Therefore, when contrary conditions
attempt to prove the goodness within you, combat them with
opposites. In moments when you are filled with discouragement,
remember that the command is to believe, and your duty is to obey.
No service can be performed with true comfort without some
conviction. So, make use of every argument you can find for a good
condition. When you can't find them yourself, let others read and
interpret your evidence for you. Believe the judgement of those who
can discern that these qualities in you do not arise from a corrupt
and deceitful heart.
Furthermore, pray for the spirit of revelation, just as St. Paul did
(Ephesians 2:17). Beseech God to grant you His Spirit, revealing His
love for you and the riches you possess in Christ. Ask for an
understanding of the vast dimensions of His love in Christ, that your
growing sense and feeling of His love will ignite deeper love for Him
in return. For we cannot love Him until we first perceive His love for
us. Beg for the spirit of revelation to be granted to you. Engage with
the means that nurture faith, especially the Word, referred to as the
'word of faith.' Look to examples of others, witnessing how God has
transformed them from wickedness to a state of grace. Benefit from
the example of those around you. Strive earnestly to be aware of
Christ's particular love. This should be our primary pursuit in this
world. We cannot predict how long we will live, but knowing that
Christ cares for our souls will make us willing to die. What better
reason to die contentedly than knowing that Christ will watch over
our souls? What gave David the confidence to commend his soul to
God but the knowledge, 'You have redeemed me, O Lord God of
truth' (Psalm 31:5)? When facing death, we can confidently entrust
our souls to Christ, saying, 'Take my soul, blessed Saviour. You have
redeemed me, loved me, and given Yourself for me.' In those last
moments, strive for this specific faith. It's what will allow you to
surrender your soul to Christ with comfort.---
MONERGISM BOOKS