TheAssuranceofFaith

byLouisBerkhof

"TheythattrustinJehovahareasMountZion,whichcannotbemoved,butabidethforever."Ps.125:1

TableofContents

Preface

I.THEQUESTIONOFASSURANCEINTHEPRESENTDAY

II.THEDOCTRINEOFASSURANCEINHISTORY

a.AttheTimeoftheReformation

b.IntheConfessionalPeriod

c.IntheLastTwoCenturies

III.THECONNECTIONBETWEENFAITHANDASSURANCE:

a.TheQuestionatIssue

b.TheAssuranceThatIsEssentialtoFaith

c.TheAssuranceThatIsNotInvolvedinFaith

IV.THEFOUNDATIONOFTHEASSURANCEOFFAITH:

a.ThePromisesofGod

b.TheWitnessoftheHolySpirit

c.TheTestimonyoftheChristianGraces

V.THEABSENCEANDCULTIVATIONOFASSURANCE:

a.TheAbsenceofAssurance

b.TheCultivationofAssurance

VI.THEGLORYOFASSURANCE

PREFACE

Thislittlebookisbornoftheconvictionthatthesubjectoftheassuranceoffaithdeservesmoreattentionthatitoftenreceivesinthepresentday.WearenotlivinginanageinwhichChristiancertitudecanbetakenforgranted.Theenemyisexertinghimself todestroythe foundationwhichGodhas laid for our faith in his excellentWord.Doubts respecting themost fundamental truths of the Bible are rampant everywhere and arealsomaking inroads in theChurchof JesusChrist.Question-marks arefast taking the place of positive assertions of the truth. Such anatmosphereisnotconducivetotheassuranceofsalvation,butthreatensto rob the Christian of this precious gem. If it ever was necessary tocultivate theassuranceof faith, it isnecessary to-day, forwithout it thepresentgenerationofChristianswillnotbeequaltothetremendoustaskthat rests upon its shoulders, "to contend earnestly for the faithwhichwasonce foralldeliveredunto thesaints,"and toguard thegood thingthatwascommitteduntoit.Itishopedthatthislittletreatisemaybeofsomeservice in thecultivationofassuranceespeciallyamongourrisinggeneration. Older catechumens might peruse it with profit. Perhaps itcouldbeusedasagifttothosewhoaremakingtheirpublicprofessionoffaith.

L.BERKHOFGrandRapids,Mich.

December,1938.

I

THEASSURANCEOFFAITH

TheQuestionofAssuranceinthePresentDay

THERE are some subjects that have a perennial appeal for all serious-mindedChristians.Andamongthesethesubjectoftheassuranceoffaithor of salvation occupies an outstanding place. When our preachersaddress their churcheson thatvital topic, theymaybe sureofagoodlynumber of interested hearers, who are anxious for a description of thefoundationoftheirhope,andwholongforawordthatwillhelpthemtoobtainthatblessedassuranceandwillthusfilltheirheartswiththejoyofsalvation.

ItistruethatmanyprofessingChristiansto-daywillnotsubscribetothissentiment.Intheirestimationonewhoundertakestospeakorwriteonthesubjectofassuranceishopelesslybehindthetimeandaltogetheroutof tune with the present trend of religious thought. They do not allformulate their objections in the same way, but they all agree in thedesiretoignoreoratleast,tosoft-pedalthequestionofassurance.

Some emphasize the fact that the character of the Christian battle haschangedandthebattlegroundhasbeenshifted.TimewaswhentheBiblewasacceptedastheinfallibleWordofGodandBibletruthsweretakenattheirfacevalue.Whateverdoubtswereentertainedconcernedone'sbeinginastateofgrace.Thebattlewasfoughtsingle-handedinthecitadeloftheheart.Butnowthetrustworthinessof theBible iscalled inquestion

and even the great verities of faith, such as the incarnation, the virginbirth,thephysicalresurrectionofJesusChrist,andhisphysicalreturninglory,arenotonlydoubtedbutboldlydenied.Thiscallsforabattleintheopen field, inwhich all thosewho recognize JesusChrist as their Lordshould stand shoulder to shoulder. The struggle to maintain thefundamentals of the Christian religion is so all-absorbing that it reallyleaves no time for the question of personal assurance. Far moreimportantissuesareatstakeandmustbesettledbeforethisquestioncanreallymeananything.

InthecampoftheModerniststheassertionisrepeatedlymadethatthewhole question of personal assurance,which had a proper place in thesixteenth century system of thought, does not fit in at all with theadvanced thinkingof thepresentage.There isno supernaturalworkofGod, there are no miracles of grace; why, then, should man anxiouslyinquire,whetherhehasexperiencedasupernaturalchange?AllmenarebynaturechildrenofGod;butifthisistrue,thereisnosenseinasking,whetherIamoneofthefavoredones.Salvationisnotagift,butasocialachievementofman; therefore theproper thing todo is,not to inquireinto theprobable receptionof the gift, but to engage inworksof socialreform,inordertochangetheworldintoaKingdomofGod.

Moreover,theadvocatesofthesocialgospeltakegreatdelightinposingas the representatives of a superior ethical code. They claim to havelearnedtheimportantlessonofsubordinatingtheirpersonalintereststothoseofsociety.Intheirworkofsocialreformtheyareforgetfulofself;egotismhasmadeplaceforaltruism.Andfromtheirhigherpointofviewthey regard the question of personal assurance as purely selfish, andthereforeunworthyofonelivinginthissocialage.Menoughttobelessconcernedaboutthemselvesandmoreaboutothers.Iftheyonlydotheirdutybytheirfellow-men,thefuturewilltakecareofitself.

What shallwe say to these things?… It is perfectly true that conditionshavegreatlychangedsincethedaysoftheReformation.ThereistodayabattlethatcentersabouttheWordofGodandthegreatveritiesoffaithasneverbefore.And itwouldbeagreatmistake forChristians toconcernthemselvesonly about theirpersonal assurance and to lose sight of themorefundamentalbattle.Whatvaluehaspersonalassurance,iftheBible

is not dependable? It presupposes the truth of Scripture. Therefore theverydesirefortheassuranceofsalvationshouldpromptthosewhoseekittofighttheforcesofunbelief.

But,ontheotherhand,theirbattlefortheBibleshouldnotcausethemtolose sight of the question of assurance. They ought not to think for amomentthattheycansafelyignorethisinviewofthegreaterissuesthatarenowatstake.TheReformerscertainlydidnottakethatattitude.Theytoohadtocontendearnestlyforthefaithoncedeliveredtothesaints,butneverceasedtostressthenecessityofpersonalassurance.Infact,itmaybesaidthattheyoccasionallyovershotthemarkinthisrespect.Butitisexactly because they were so tremendously in earnest about thisassurance,thattheywereabletoperformtheirherculeantask.MayitnotbethattheChristiansofto-dayaresoweakincomparison,justbecausetheydonotstressthisimportantmatter?

Again, it is true that the question of personal assurance, at least in theforminwhichitisgenerallyput,hasnomeaninginthesystemofthoughtthat iswidelyprevalent inscientificcircles to-day.But this isnoreasonwhyserious-mindedChristiansshouldnotpayjustasmuchattentiontoitaseverbefore.Theywhoaccept theBibleas theultimatestandardoftruth surely ought not to commit the folly of allowing the vagaries ofModernismtodominatetheirChristianlife.Thereisindeedadangerthattheprevailingmodeofthoughtwillcausethemtodisregardthequestionoftheassuranceofsalvation.Unlesstheyareverymuchontheirguard,theywillnaturally comeunder the influencesof the spirit of theage inthisrespect.Theveryoppositionitcallsforthmaydiverttheirattentionfrom the strengthening of the inner life, and cause them to resemblethose churches that are abundant inmissionary efforts, butmeanwhileneglectthehomebase.

Butisitnotreallyselfishtopaysomuchattentiontopersonalassurance?Therearesomewell-meaningChristianswho,inspiteofthemselves,areinclinedtothinkthatthechargeistrue,andarethereforeratherhesitantto speak about this assurance. But the objection is really absurd. Theunderlyingassumptionwouldseemtobethatallattentiontoselfwithaview to its welfare, is selfish. It is a patent fact, however, that theModernisthimselfdoesnotbelieve that, for thenhewouldalsohave to

consider eating and drinking, hygienicmeasures, physical exercise, thecultivationofmoralpurity,etc.,as thoroughlyselfish,andyet thesearethe very things that are stressed by the social gospel. It is certainly nomore selfish to cultivate spiritual, than it is to promote physical well-being.Ofcourse,itispossibleforonetobesoneglectfulofotherdutiesinseekingtheassuranceoffaith,andtohavetheeyesoexclusivelyfixedonsalvation as a desirable future, as to expose oneself to the charge ofselfishness.Butseekingpersonalassuranceisnotinitselfanevidenceofselfishness.Wemaybeseekingourspiritualwell-beinginthisrespect,inorderthatwemaybemoreabletohelpothers, topromotethecauseofGod,torevealthegloryofhisgrace,andtomagnifyHimfortherichesofthe inheritancewhichHehaspreparedforus.Moreover,weshouldnotforget thatGodhimselfdemandsofus thatwebediligentunto the fullassuranceofhopeuntotheend;andthatHecertainlywouldnotrequireofuswhatismorallyreprehensible.

Thetreatmentofthissubject, then,doesnotcall foranapology.Onthecontrary, there are good reasons for discussing it. There arecomparativelyfewChristiansto-day,whoreallygloryintheassuranceofsalvation.ThenoteofheavenlyjoyseemstohavediedawayoutofthelifeofGod'speople. It is true that itmaysometimesbeheard inMethodistrevival meetings. But in such cases it is generally prompted only bymomentaryemotions,oftenprovestobeofanevanescentcharacter,andis frequently followedby reactions of the darkest gloom.Moreover, theassurance in which the Methodist glories always falls short of theassuranceofsalvation.

Therearealwayslargenumbersofseriousseekersafterassuranceinourchurches,whoaretossedtoandfrobydoubtsanduncertainties.Someofthem appear to be chronic doubters, who occasionally create theimpressionthattheytakeasecretdelightintheirdoubtsandregardthemasamarkofspecialpiety.Butthemajorityareofadifferentkind.TheycanreadilybemadetounderstandthatthenormalChristianlifecannotbeoneofconstantuncertainty,andthattheirdoubtsareduetoacertainmeasureofunbelief,toweaknessoffaith,ortoignorance,andthereforecannot be condoned. As a rule they are in a teachable spirit, eager toreceive instruction andhelp, and anxious to be led into the light. They

needcarefulspiritualguidanceandshouldalwaysbetheobjectsoftendersolicitude.

ButwealsomeetwithsomeprofessingChristiansto-day—anditistobefearedthattheirnumberisontheincrease—whoapparentlydonotthinkaboutthematterofassurance,orwho,iftheydo,failtotakeitseriously.They simply seem to take it for granted, and speak of it as amatter ofcourse. They assert their assurance in an off-hand way, but leave theimpressionthattheyhardlyknowwhatitmeans.Itisquiteevidentthatthe matter of personal assurance has not gripped their souls. Theirspirituallifemovesonthesurfaceandisutterlylackinginrealdepth.Inviewofallthisitcanhardlybecalledsuperfluoustocallattentiontothisimportantsubject.

II

THEDOCTRINEOFASSURANCEINHISTORY

a.AttheTimeoftheReformation

THE Reformers rejoiced in the assurance of salvation as a tower ofstrength.ThisChristiancertitudemadethemirresistibleintheirattackson the church ofRome and adamant in resisting the onslaughts of theenemy.Theywerethefirsttoplacethedoctrineofassurance,whichtheyregardedasapreciousjewel,prominentlyintheforeground;thefirstalsotoimpressuponthepeoplethenecessityofpersonalassurance.Thiswasone of their most important points of departure from the church thatclaimed to be the only ark of safety, and yet was totally unable toengenderafeelingofsecurityintheheartsofthosethatsoughtshelterin

it.Augustinehadalreadycalledattention to the fact that faith includedassurance as to its objects, certainty respecting the objective truths ofrevelation.AndbecauseRomanCatholic theologians generally took thesameposition, theReformer foundno occasion to differ from themonthat score. The situationwas quite different, however, in thematter ofpersonalassurance.Theprevailingtendencywastodenythatthiswasinanysenseincludedinwhatwascalled"theassuranceoffaith."

Some of the schoolmen, who accepted the tenets of Semi-Pelagianism,had already denied the possibility of the assurance of salvation, and indoingthiscouldclaimthemeritofconsistency.TheirviewofthemattergraduallygainedtheupperhandintheRomanCatholicchurchandwasfinallyformulatedbytheCouncilofTrent.Itdeclaredthattheassuranceofbeinginastateofgraceandoffinalsalvationisimpossible,exceptbysomespecialrevelation.ThepositionofthechurchofRomeisthatsucharevelationisenjoyedbyveryfew,perhapsonlybythemartyr-saints.Thegreat majority of believers must be satisfied with a mere moralprobability.

Thisdoctrineofperennialuncertaintyrespectingthehighestinterestsoflife is thenaturalconsequenceof theSemi-Pelagiandoctrineof sinandgrace,andofthepracticeofthechurchofRometomaketheforgivenessof sin largely dependent on the sacrament of penance and on theministrations of a human intermediary. The Roman Catholic does notbelieveinthetotaldepravityofman,andthereforecannotinferfromthesparks of a higher life within himself, that God has begun thework ofredemption. He looks upon faith primarily as a work of man, a mereassent to the truth accepted by the church, and not as a gift of divinegrace,atrustfulrestingontheSaviour.Moreover,hisfaithisnotdirectedaltogether away from himself to the mercy of God revealed in JesusChrist, the same yesterday, to-day, and forever, but ismade to rest, atleastinpart,ontheuncertainfoundationofhisownmoralstate,andonthe good works which he accomplishes. Neither does he accept thedoctrineofanabsolutepredestination,andtheresultingtruths,thatthegraceofGodworksonlyintheelect,andthatbythisgracethesaintswillpersevereunto theend.He feels thatevenapresentstateofgracedoesnotyetguaranteefinalsalvation.

Moreover, the Roman Catholic church makes the forgiveness of sinsdependent,notonanimmediatedivineactofpardononceforall,butonthe sacramentofpenance thatmustbe repeatedafter everymortal sin,andontheabsolutionofthepriest.Witheverynewdeadlysinthestateofgraceislost.Itcanonlyberestoredbythesacramentofpenance,andislost againwhenever a newmortal sin is committed.But this is not theonly thing that makes assurance impossible. The confessional itself ishedged about with all kinds of uncertainties. The orders of thefunctioning priest may not be genuine, and this would make hisabsolution ineffectual. His intention may be at fault, and this wouldintroduceanotherelementofuncertainty.Then, too, the confessormaybeambiguous,equivocal,orindeterminate.Hemayoverlooksomeofhissinsandfailtomentionthemtothepriest,inwhichcasetheywouldnotbe forgiven. It is no wonder therefore that, according to the church atRome,theassuranceofsalvationisquiteoutofthequestion.

But the Roman Catholic church even goes a step farther: it regardspersonal assurance as undesirable. The real reason for this is, in allprobability, that the church greatly profits by keeping the souls of thefaithful in constant suspense. It reaps a rich harvest through thesacramentofpenance.Ofcourse,itdoesnotassignthisasareasonforitsteachingonthispoint.Itclaimstoconsideritwholesomeandbeneficialfor the Christian to entertain honest doubts in the high matters ofjustification and final salvation. Such doubts keep him from anoverweeningconfidenceinhimself,ministertotruehumilityofcharacter,andserveasamoresalutaryrestraintontheevilpassionsthan joyandpeace in believing could ever be. Möhler, one of the greatest RomanCatholic scholars of the previous century said: "I think that, in theneighborhood of any man, who would declare himself under allcircumstancesassuredofhissalvation,Ishouldfeelveryuncomfortable,and should probably have difficulty to put away the thought, thatsomethinglikediabolicalinfluencewashereatplay."

TheReformerswith their emphasis on the doctrines of divine election,thetotalinabilityofmantodoanyspiritualgoodandtoturntoGodwithapenitentheart,man'sabsolutedependenceonthegraceofGodonlyforsalvation,his justificationby faithandnotby theworksof the law,and

the perseverance of the saints—naturally took an entirely differentposition.Inconnectionwiththequestionofassurancethe leadingtopicofdiscussionbetweenthemandtheCatholicswasatfirstsimplywhether,withoutanyspecialrevelation,believerscouldandshouldbeassuredoftheirjustificationandsalvation.TheCatholicsdenied,andtheReformersaffirmed this. And on this point orthodox Protestant divines concurredwiththemeversince.

This is not the precise form, however, which the controversy finallyassumed.TheRomanCatholicsgradually ledit intoadifferentchannel.Some of the more reasonable among them did not dare to meet thequestion in its original form with a direct negative. They preferred todiscuss the kind or the degree of assurance ordinarily attainable bybelievers. Thus the Reformers were led into a discussion of the natureandthegroundsofChristiancertitude.Theyclaimedthattheassurancepossiblewasofthehighestandmostperfectdescription,acertaintylikethatwithwhichmenbelievetheplainlyrevealedtruthsofScripture;thatit was necessarily involved in justifying faith, was its distinguishingcharacteristic,andinfactbelongedtoitsveryessence.

BothLutherandCalvinusedsomeverystrongexpressionsonthispoint,expressionswhichseemtoimplythatonewholackspersonalassurancecannot be regarded as a true believer, and that one having true faithcannotentertaindoubts respectinghis final salvation.SaysCalvin: "Weshallnowhaveafulldefinitionoffaithifwesaythatitisafirmandsureknowledgeofthedivinefavourtowardus,foundedonthetruthofafreepromise inChrist,andrevealedtoourminds,andsealedonourhearts,by theHolySpirit."Andagain: "Noman," I say, "isabelieverbutwho,trusting to the security of his salvation, confidently triumphs over thedevil and death." At the same time it is clear that he did notmean toteachthattruebelieversneverbattlewithdoubtsanduncertainties.Sayshe: "When we inculcate that faith ought to be certain and secure, weconceive not of a certainty attended with no doubt, or of a securityinterrupted by no anxiety; but rather affirm that believers have aperpetual conflict with their own diffidence, and are far from placingtheir consciences in a placid calm never disturbed by any storms." Heevidentlyintendstoteachthat,thoughfaithcontainsandalwaysretains

the elementof assurance, thebelieverdoesnot always so exercise faiththathe is constantly free fromdoubts andperplexities. Inotherwords,thatthesense,thefeelingofassurance,increasesanddecreaseswiththeriseanddeclineintheexercisesoffaith.

b.IntheConfessionalPeriod

If we turn to our Confessional Standards, we find that the HeidelbergCatechismalsotakesthepositionthatassuranceisoftheveryessenceoffaith.Itsclassicreplytothequestion,"Whatistruefaith?"iswellknown."ItisnotonlyacertainknowledgewherebyIholdfortruthallthatGodhas revealed to us in hisWord, but also a hearty trustwhich theHolyGhostworksinmebytheGospel,thatnotonlytoothers,buttomealso,forgiveness of sins, everlasting righteousness and salvation, are freelygivenbyGod,merelyofgrace,onlyforthesakeofChrist'smerits."

This answer of the Catechism can be traced back to the SmallerCatechism of Ursinus, which, in turn, is dependent on his LargerCatechism.Intheformerweread:"FaithisastrongassentbywhichweacceptallthatisrevealedtousintheWordofGod;andasureconfidencecreatedbytheHolySpiritintheheartsofGod'select,wherebyeachonefeelsassuredthat, throughthemeritsofChristalone,remissionofsins,righteousnessandeternallifearefreelygivenbyGod,onlyforthemeritsof Christ." This answer, as was said, may again be traced back to theLarger Catechism: "Faith is a firm assent to everyWord ofGod, and afirm confidence, by which every one holds that forgiveness of sin,righteousnessandeternallifearegivenhimbyGod,freely,onaccountofthe merits of Christ; and through confidence is an illumination in theheartsoftheelectbytheHolySpirit,makinguslivingmembersofChristandproducinginustrueloveofGodandprayer."

There can be no doubt as to the standpoint of the Catechism on thequestionofassurance.ItisevenmoreevidentfromUrsinus'CommentaryontheHeidelbergCatechism,editedbyhispupil,DavidParaeus,whichstates that, where this confidence is not found, but rather distrust,despair,orconstantdoubt,thereisnotruesavingfaith;anddeclaresittobecertainthattheywhobelievealsoknowthattheybelieve.Moreover,itisperfectlyclearthattheCatechism'semphasisontheassuranceoffaith

is in harmony with the general tenor of its teachings, and that it wasdeterminedbyitsoppositiontothedoctrineofthechurchofRome.Overagainst the Roman Catholic idea that religion is fear, the HeidelbergCatechismsoundsthejoyousnotethatreligionisacomfort.Itskeynoteisfound in the precious answer to the first question, "What is thy onlycomfortinlifeanddeath?""ThatIwithbodyandsoul,bothinlifeandindeath, amnotmy own, but belong tomy faithful Saviour JesusChrist,who with his precious blood has fully satisfied for all my sins, andredeemedme fromall thepowerof thedevil; andsopreservesme thatwithoutthewillofmyFatherinheavennotahaircanfallfrommyhead;yeathatallthingsmustworktogetherformysalvation.WhereforebyhisHoly Spirit He also assures me of eternal life, and makes me heartilywilling and ready henceforth to live unto Him." This note of personalassurance, sounded in the very first answer, recurs time and again, asappearsfromthefollowingquestionsandanswers:21,26,28,32,39,44,52, 54, etc. Faith clearly stands forth as a trustful reliance on, anappropriationofChristastheMediatorgivenofGod,andassuchcarrieswithitacertitudethatfillstheheartwiththejoyofsalvation.

The Canons of Dort were framed in opposition to the Arminians, whomovedinthedirectionofRomewithoutgoingtothesameextreme.Theygranted the possibility of the assurance of being in a present state ofgrace, but denied that believers could be sure of their future salvationwithout a special revelation, and held that such assurance in believersgenerally would only lead to carnal security, and would be highlydetrimentaltoatrulypiousandholylife.OntheotherhandtheCanonsof Dort maintain that believers can, in their present life, obtain theassurance of their future salvation, and that they actually enjoy thisassurance according to themeasure of their faith. This would seem toimply that Christian certitude is of the essence of saving faith. Theyfurther assert that this assurance does not result from any specialrevelation, but is based on the promises of God in his Word, on thetestimonyoftheHolySpiritintheheartsofbelievers,andontheexerciseof a good conscience and theproductionof goodworks as the fruits offaith. It is admitted that believers are not always conscious of this fullassuranceoffaithandthiscertaintyofperseveringtotheend,sincethismaybeobscuredbydoubtsanduncertainties;but it is alsomaintained

thatoutof these spiritual struggles faithwill again rise triumphantly totheheight of assurance.Moreover, this assurance is regarded as highlydesirable, since it doesnotminister topride and carnal security, but israther a source of humility, filial reverence, true piety, patience intribulation,constancyinsufferingandconfessingthetruth,andofsolidrejoicinginGod.

TheWestminsterConfessionapparentlysoundsadifferentnote,whenitsays:"Thisinfallibleassurancedothnotsobelongtotheessenceoffaith,butthatatruebelievermaywaitlong,andconflictwithmanydifficultiesbeforehebeapartakerofit:yet,beingenabledbytheSpirittoknowthethings that are freely given him ofGod, hemay,without extraordinaryrevelation, in the right use of ordinary means, attain thereunto."Presbyterian divines generally interpret this tomean that, though faithcarrieswithitacertaintyrespectingthetruthofthepromisesofsalvationin Christ, it does not include what is usually called "the assurance ofsalvation,"or"theassuranceofhope,"i.e.thepersonalassuranceofbeinginastateofgrace,ofhavingasavinginterestinJesusChrist,andofbeingan heir of everlasting life. But it is possible to put a differentinterpretation on the words of the Confession, as was done by theMarrow-men, who were accused in 1720 of teaching contrary to thedoctrine of the Confession that assurance is of the essence of faith. Itshould be noted that the Confession speaks of a complex assurance,restinginpartonthepromisesofGod,andinpartontheevidenceoftheinward graceswrought in the life of believers and the testimony of theHoly Spirit. It calls this the "infallible (full) assurance of faith," andasserts that this is not necessarily enjoyed by believers from the verymoment that theyacceptChristby faith.Sounderstood the teachingoftheConfessiondoesnotmateriallydifferfromthatoftheReformersandoftheothergreatProtestantConfessions,thoughthereisundoubtedlyadifference of emphasis. It may also be regarded as significant that theConfession, speaking of faith, says: "This faith is different in degrees,weakorstrong;maybeoftenandmanywaysassailedandweakened,butgetsthevictory;growingupinmanytotheattainmentofafullassurancethroughChrist,whoisboththeauthorandfinisherofourfaith."Howcanfaithgrowintothisfullassurance,ifassuranceisnot,inanysense,oftheessence of faith?Moreover, theConfession also takes the position that,

though believersmayhave the assurance of their salvation diverswaysshaken,diminished,andintermitted,"yettheyareneverutterlydestituteof thatseedofCod…outofwhich,by theoperationof theHolySpirit,this assurance may in due time be revived, and by the which, in themeantime, they are supported fromutter despair."We fully agreewithShaw,whenhesaysinhisCommentaryontheConfession:"Butalthoughthe assurance described in this chapter (the full assurance referred toabove)isnotessentialtofaith,yetthereisanassurancewhichbelongstothe essence of faith, and this our Confession recognizes in the Chapterwhichtreatsofsavingfaith."

c.IntheLastTwoCenturies

In the eighteenth century the religious life ofEurope suffered from theblightofRationalism.Religionbecameamatteroftheintellectonly,andreligious truth was made to depend on rational arguments. Religiouscertainty was identified with a rational insight into the truth, anddivorcedfromtheexperienceofasupernaturalchange,andtheresultingtestimonyof theHolySpirit.Under this chilling influence real spirituallifefastdeclined,andalongsideofitthereappearedaluxuriousgrowthofapurelyhistoricaloramerelytemporalfaith.

It was but natural that reaction should follow. When a spurious faithbecame alarmingly prevalent, the question forced itself upon serious-minded Christians with an ever increasing insistency: How can wedistinguish the true from the false?Thepropermethodwas found in acloseandsustainedself-examination.Thelifeofthesoulwassubmittedtoaverycarefulscrutinyandtoananalysissurprisinginitsminuteness.A constantly growing number ofmarks were discovered by which truefaith might be recognized, many of them based on an unwarrantedgeneralization and therefore of a very questionable character. Thespiritual experiences of those who were regarded as establishedChristiansbecamethestandardbywhichotherswerejudged.But,thoughthismethodwasundoubtedlyappliedwiththebest intention, itdidnotpromote thegladassuranceof salvation in theChurchofGod; inmanycases it even led to hopeless confusion. Perplexing doubts anduncertainties became so common that even these were finally lookeduponasamarkoftruepiety.Scripturewarrantforthiswasfoundinthe

wordofSolomon,"Happyisthemanthatfearethalway,"Prov.28:14.Adistinction was made between the being and the well-being of faith;betweenafaithmerelyfleeingforrefugetoChristandanassuredfaith.Thegeneralconvictionwasthatassurancewasnotoftheessenceoroftheverybeingoffaith,andwascertainlynotincludedinanysenseinafaiththatmerelyrevealeditself ina fleeingtoChrist forsalvation.Assurancewas,infact,regardedasahighandrareprivilege,theprerogativeofafewfavoredsouls,sometimesobtainedonlyinaspecialway.

Thereisespeciallyonegreathistoricalmovementthatsoughttopointoutamore excellentway to obtain personal assurance.Methodism reactedagainst the prevailing spiritual pessimism of the age and aimed atpromotingacheerfulandjoyousChristianlife.Andthisisstilloneofitspurposesto-day.ItplacesthesinnersquarelybeforethelawofGodandcauseshimtotrembleatthethoughtofthecomingjudgment.Butwhenithascasthimdown,hasfilledhisheartwiththeterrorsofthelaw,andhasbroughthimtoarealizationofhislostcondition,itatoncegladdenstheheartwiththejoyousmessageofsalvation.Theexperienceofsalvationiscontracted in a single moment; the deepest gloom is instantlytransformed into the greatest joy. And it is only natural that thistremendous change immediately carries with it a full assurance. Theconvertedsinneratonceshoutsforjoy,becausehefeelsthatheissaved.This glad assuranceMethodism regards as one of the characteristics ofsavingfaith.

Now itmaystrikeusasananomaly that theMethodist can feel sureofbeing saved from the verymoment of his conversion, and at the sametime deny the doctrines of election, of the irresistible character of thegrace of God, and of the perseverance of the saints. But this apparentinconsistencydisappears, ifwebearinmindthathisassurancepertainstothepresentonlyandnotthefuture,thatitisanassuranceofbeinginapresent state of grace, and not an assurance of final salvation.Wesleydescribes this assurance as the result of an immediate operation of theHolySpirit;butthereisnosmalldangerthatitwillultimatelyprovetobeonly a psychological effect, artificially produced by playing on theemotions. Moreover, Sheldon, himself a Methodist, is quite correct insaying:"Wesley'sdescriptionoftheHolySpirit'sagency,asconsistingin

theimmediateproductionofaspecificconviction,appliesfarbettertoapossible crisis or exceptional exigency in Christian experience than toassurance as a standing fact in the normal Christian life." With theMethodistassuranceisalmostexclusivelyamatterofthefeelings,andisthereforearatherunstablethinginitself.Theassurancethatrevealsitselfin the shouts of joy that areheard inpresentday revivals isnot a verydependable thing. It easily turns into a feelingof greatdepression, andevenofutterdespair.

III

THECONNECTIONBETWEENFAITHANDASSURANCE

a.TheQuestionatIssue

FROMtheprecedingpagesitisperfectlyclearthatProtestantshavenotalwaysbeenentirelyunanimousonthesubjectofassurance.Theyarenotall in fullagreement to-day.EvenamongReformedtheologians there isconsiderabledifferenceofopinionastowhetherassurancebelongstotheveryessenceof faith, so thathewho trulybelieves inJesusChristuntosalvation always has a certain measure of assurance; or whether it ismerely one of the fruits of faith, and a fruit thatmay not appear untilyears after one has accepted Christ as his Saviour.Hence the questionarises, Does the very act of believing, of accepting Christ in true faith,involveacertainmeasureofassuranceornot?

Inanyattempttoanswerthisquestionitoughttobeclearlyunderstoodjust what the term assurance implies in this connection. The prevalentexpression "assurance of faith" is rather ambiguous. Itmaydenote any

oneof threeor four things,but itmayalsobeused inacomprehensivesense,soastoincludeallitsspecialmeanings.Thereis,firstofall,whatisoftencalled"theassuranceofassenttothetruth."ItisgroundedintheacceptanceoftheBibleastheinfallibleWordofGod,andconsistsintheconviction that Christ is all that He is represented to be, and that theblessed promises of the Gospel are absolutely reliable. No one will beinclinedtodoubtthatthisassurancebelongstotheessenceoffaith.Itisfound even in faith in its most general sense, for this is exactly theacceptanceofsomethingastrueonthebasisofthetestimonyofanother.It naturally involves a conviction respecting the truth of that which isaccepted.Sucha conviction isalso included in saving faith,aseven theRomanCatholicswilladmit.Butthoughsomewouldlimitthemeaningoftheterm"assuranceoffaith"tothisbareintellectualassenttothetruth,itisnotgenerallysorestricted.Infact,thiscertituderespectingtheobjectof faith is not what is ordinarily called the assurance of faith. Yet it isclosely connected with it, and is in fact fundamental for any fartherassurance.NoonewhodoubtstheScripturalrepresentationoftheGospelofJesusChristcanhaveanypersonalassuranceof salvation.TheywhoassumeacriticalattitudewithrespecttotherevealedtruthsofScriptureand yet glory in the certainty of their redemption, are deceivingthemselves. The one excludes the other. Ultimately personal assurancecan only be rooted in a hearty acceptance of Jesus Christ, asHe is setforth in the Gospel, and in a conviction of the truth of the Gospelpromises.

Thereisalso,inthesecondplace,whathasbeencalledthe"assuranceofapplication or appropriation," which, in the language of Scripture iscalledarelianceonGodandonJesusChrist,atrustinginHimandintheword of his grace unto salvation. It is the appropriating persuasion offaith,wherebyweembracethepromisesofGodandJesusChristhimself,in whom they are yea and amen; apply these promises to ourselves,accepting Jesus Christ as our personal Saviour, and thus appropriatewhatever is offered in theword of promise and in the righteousness ofhimwhogavehis lifeforsinners.Thismeansthat,whereGodcomestousinhisdivineWordwiththepromiseoftheforgivenessofsins,oftheperfect righteousness in JesusChrist, andof eternal life in communionwithGod,webelievinglyacceptthepromiseandenterintotherichesof

grace that are freely givenus ofGod, thusbecoming "heirs ofGodandjoint-heirswithChrist." This assurance consists therefore in a personalappropriation of the general promises of the Gospel. It finds beautifulexpressioninthesewordsoftheCatechism,inwhichthebelievergivesanexplicationofhisfaithinGodtheFather:"ThattheeternalFatherofourFord JesusChrist… is for the sake ofChristHis Son,myGod andmyFather; on whom I rely so entirely, that I have no doubt, that He willprovidemewithallthingsnecessaryforsoulandbody:andfarther,thatHewillmakewhateverevilHesendsuponmeinthisvalleyoftearsturnout tomy advantage; forHe is able to do it, being AlmightyGod, andwillingalso,beingafaithfulFather."

Finally, there is a third kind of assurance, an assurance that does notterminate on the promises of God, but on the spiritual state of thebeliever.ItdoesnotlooktothatwhichisobjectivelygivenintheWordofGod,butrathertothatwhichissubjectivelywroughtintheheartoftheHolySpirit.Itisfrequentlycalledtheassuranceofsense,asrestinguponthe inward sense the soul has of the reality of its spiritual experiences.Sometheologiansrestricttheuseoftheterm"assuranceoffaith"totheobjectiveassuranceofthetruthofthepromises,ofwhichwehavespokenin the preceding, and prefer to speak of the assurance now underconsiderationasthe"assuranceofhope."Itisthefirmconviction,basedontheevidenceofspiritualgraces,thatthefaithwepossessisatrueandliving faith, and that we are indeed children of God. According to theMethodistsitembodiesajudgmentonthestateofbelieversonlyasfarasthepresentisconcerned,butaccordingtotheReformedithasreferencetothefutureaswell.Itisnotmerelyacertainpersuasionthatwearenowinastateofgrace,butalsoanassuranceof futuresalvation.Andthis isundoubtedly in harmony with the Scriptural idea of assurance, whichmakes the futureradiantwithheavenly light. Itprompts thebeliever tojointheapostleinhistriumphantstrain:"Foryereceivednotthespiritofbondageagaintofear;butyereceivedthespiritofadoption,wherebywecry,Abba,Father.TheSpirithimselfbearethwitnesswithourspirit,thatwe are children of God: and if children, then heirs, heirs of God, andjoint-heirswithChrist."

Now the question with which we are concerned in this chapter is not,

whetherarealandlivingfaithinvolvestheconvictionthatthedoctrineofsalvation,revealedintheBible,andalltheblessedpromisesoftheGospelaretrue.Thereisnodifferenceofopiniononthispoint.Thequestionisrather, whether saving faith necessarily includes an element of thatsubjectivepersonalassurancewhichengendersa feelingofsecurityandfills theheartwithconfidence for the future.TheHeidelbergCatechismcertainly implies that it does; and the Reformers, in their strongoppositiontoRome,occasionallyusedexpressionswhichconveytheideathatfaithatoncecarrieswithitthefulljoyofsalvation.ThispositionisalsoreflectedintheLambethArticlesof1595:"Amantrulyfaithful,thatis,suchaonewhoisenduedwithajustifyingfaith,iscertain,withthefullassurance of faith, of the remission of his sins and of his everlastingsalvation by Christ." On the other handmany Presbyterians deny thatsaving faith necessarily involves a measure of personal assurance.Jonathan Edwards wrote substantially as follows to Ebenezer Erskine,whowasoneoftheMarrow-menofScotlandandthereforesidedwiththeReformers:"Faithisbelief,initsgeneralsense,ofwhatGodhasrevealedto us in the Gospel. He has revealed to us that all who believe will besaved,andwemustbelieve thaton thegroundof theGospelassertion:butHehasnotrevealedtousintheGospelthatI,JonathanEdwards,ofNorthampton, shallbe saved,and therefore thatdoesnotbelong to theessenceoffaith.Theessenceoffaithconsists inreceivingwhatGodhasrevealed."

b.TheAssuranceThatIsEssentialtoFaith

LetusturntotheWordofGodtoseewhatlightitshedsonthepointinquestion. It is abundantly evident from Scripture that faith includessomethingmore than an intellectual conviction concerning the truth ofwhat is contained in the Word of God, and particularly of the way ofredemptionrevealedinJesusChrist.TheRomanCatholicslimitittothis,sothatfaithbecomesamereintellectualassent,withoutanyelementofpersonal assurance. Protestant theology, however, is unanimous inteachingthatsavingfaithalsocontainsanelementoftrust,andthatthisisbynomeanstheleastimportantconstituentoffaith.

Thetrust-elementisverymuchintheforegroundintheOldTestament.ItalreadyappearsinthewordthatisfundamentalandtypicalforallOld

Testamentfaith,viz.Gen.15:6,"Andhe(Abraham)believedinJehovah,andHe reckoned it tohim for righteousness."Here themeaningof theoriginal canbestbegivenas follows:Andhedevelopedassurance in, atrustfulreposeonJehovah.Hecausedhissoultorest,notmerelyonthepromisesofGod,butonGodhimself.ThattheOldTestamenttrustingisthesameastheNewTestamentbelievingisevidentfromacomparisonofJer.17:5,7withHeb.3:12.Intheformerpassageweread:"Cursedistheman that trusteth inman, andmaketh flesh his arm, andwhose heartdepartethfromtheLord…BlessedisthemanthattrustethintheLord,whose hope the Lord is"; and in the latter: "Take heed, brethren, lestthere be in any of you an evil heart of unbelief, in departing from thelivingGod."ThetwoareusedaswordsofthesameimportinPs.78:22,where the Lord complains of the faithlessness of his people, "BecausetheybelievednotinGod,andtrustednotinHissalvation."Thistrustingin theLord involves security. "They that trust inJehovahareasmountZion,whichcannotbemoved,butabidethforever,"Ps.125:1.

TheNewTestament,aswellastheOld,bearswitnesstothefactthattrustis an essential element in faith.This is strikinglybroughtoutbyChristhimself on several occasions. He clearly intimates that a lack of trusteitherinGodorinhimselfisindicativeofasmallmeasureoffaith.Whenthe disciples proved to be anxious for food and raiment, He remindedthemofGod'scareforthebirdsoftheairandtheliliesofthefield,andthenadded:"ButifGodsoclothethegrassofthefield,whichto-dayis,andto-morrowiscastintotheoven,shallHenotmuchmoreclotheyou,O ye of little faith?"Matt. 6:30.Andwhen they feared that theywouldperish inthestormontheSeaofGalilee,Hesaidtothem:"Whyareyefearful,Oyeoflittlefaith(or:"Haveyenotyetfaith?"),Matt.8:26;Mark4:40.Again,whenPeterattheLord'scommandwalkeduponthewatersof the sea, but lost courage and needed a saving hand, he received therebuke:"Othouoflittlefaith,whereforedidstthoudoubt?"Ontheotherhand, when the Syro-Phoenician woman revealed implicit trust in theSaviour, she was commended with the word: "O woman, great is thyfaith." These examples would seem to show very clearly that faithinvolvesafeelingofpersonalsecurityandsafety.Anxietyanddoubt,fearand distrust, are attributed to a deficient faith. The propermeasure offaithnaturallycarrieswithitafeelingofease,ofquietness,andofperfect

safetyonthestormyseaoflife.Itinspiredthesongofthepoet:"Jehovahismylightandmysalvation:whomshallIfear?Jehovahisthestrengthof my life; of whom shall I be afraid?… I had fainted, unless I hadbelievedtoseethegoodnessofJehovahinthelandoftheliving.WaitforJehovah: Be strong, and let thy heart take courage; yea, wait thou forJehovah."

Nowitisperfectlynaturalthatthetrust-elementinfaithshouldinvolveafeelingofpersonalsecurityandsafety.Totrustistorelyonsomeonewithrespect to somevital concernof life.And if this trust bewhole-heartedand complete, it will banish all fears, set themind at rest, and fill theheart with a sense of security. It will enable the believer to join theprophet inhisexpressionofperfectconfidence inGod:"Forthoughthefig-treeshallnotflourish,neithershallfruitheinthevines;thelaboroftheoliveshallfail,andthefieldsshallyieldnofood;theflockshallbecutofffromthefold,andthereshallbenoherdinthestalls:yetIwillrejoiceinJehovah,IwilljoyintheGodofmysalvation."Hab.3:17,18.Thechildfeelsperfectlysafeonitsfather'sarm,thoughhecarryitthroughaflood;the warrior feels secure in the strong fortress that is the object of histrust.

"Thechildleansonitsparent'sbreast,

Leavesthereitscares,andisatrest.

"Theheartthattrustsforeversings,

Andfeelsaslightasithadwings;

Awellofpeacewithinitsprings."

Whenwearecastdownupon the sickbed,wesend for thephysician inwhomwehaveconfidence,andthemeasureofourconfidencewilllargelydetermine themeasure inwhich our fears are dispelled and hope riseswithintheheart.Thesameistrueinafarhighersense,whenweentrustourselveswithourspiritual ills to thegreatPhysician inrelianceonhispromises.Fearastoourpersonalsafetyandourfuturewell-beingisnotcompatiblewithrealtrustinhim.Anundividedheart,thattrustsGodas

itshould,israisedabovealltheanxietiesoflife.Itissureofthepresentandsureofthefuture.

This idea isbroughtout inScripturealso,where faith is representedasthe sure foundation of hope. In fact, hoping in God and hoping in hismercyaresometimesrepresentedaspracticallyequivalenttotrustinginGod.Thusthepoetsings:"HappyishethathaththeGodofJacobforhishelp, whose hope is in Jehovah his God." Ps. 145:5. And the prophetspeaksofJehovahas"thehopeofIsrael,andtheSaviourthereofintimeof trouble." Jer. 14:8. That faith is the very root out of which hopesprings, is quite evident fromHeb. 11:1, nomatter how we render thewords.WemayreadwiththeAuthorizedVersion,"faithisthesubstanceof things hoped for"; or with the American Revision, "faith is theassurance of things hoped for"; or with Moffat, "faith means we areconfidentofwhatwehopefor."Oneveryoneoftheserenderingsthefactremainsthathopeisembeddedinfaith.Andeachoneofthemcontainsaspecial element of truth. Faith gives present reality to the things of thefuture,itassuresusoftherealizationofthethingshopedfor,anditfillstheheartwithaconfidentexpectationoffuturebliss.It ischaracteristicof the writer of the Epistle to the Hebrews that he regards faithparticularly as that attitude of the heart and of the mind that wouldenablethereaderstoriseabovetheseentotheunseen,abovethepresenttothefuture,andtopreservehopeamidthedisappointmentsoflife.Nowfaithcanbethesurebridgetohopeonly,becauseitdoesnotstopattheacceptance of a testimony, but also embraces and thus appropriates apromise.

ThebasisoftheassurancethatbelongstothedirectactionoffaithliesinthepromisesofGod;andtheclassicalexampleofsuchassuranceisfoundin the case of Abraham. He received a promise that seemed quiteimpossibleoffulfilment.YetmindfulofthepowerofGod,"whogivethlifetothedead,andcalleththethingsthatarenot,asthoughtheywere,"hestaggered not at the promise. "Looking unto the promise of God, hewavered not through unbelief, but waxed strong through faith, givingglorytoGod,andbeingfullyassuredthatwhatHehadpromised,Hewasablealsotoperform."Abrahamdidnotdoubtthepromise;neitherdidhedoubt thepoweror the faithfulnessofGod.Hewas sure thathewould

receivewhatGodhadpromisedhim,nomatterhowimpossibleitmightseem.Nowonder that he is represented in Scripture as the exemplarybeliever.

Righthereitmaybenecessarytomeetanobjection.ItmaybesaidthatthepromisetoAbrahamwasapersonalpromise,whilethepromiseoftheGospelisnotpersonalbutofageneralcharacter:WhosoeverbelievethintheLordJesusChristshallbesaved.Thisisperfectlytrue,butweshouldnot forget that, in the very act of faith, the promise becomes personal.Notice the stagesbywhich thebeliever reaches the confidence of faith.He is firstbrought to a realizationofhisownsinful and lost condition.Then the eyes of his understanding are opened to the fact that God inChrist has opened a way of redemption for sinners. This alreadyengendersafeelingofsecurity,andsaveshimfromdespondency.ThereisaSaviour,thereisawayofsalvationforsinners.Inhiscontinuedstudyof the Scriptures he discovers there a picture of the sinner for whomChrist has shed his precious blood, and soon recognizes this as adescriptionofhimself.Thusthegeneralpromiseof theGospelbecomespersonal for him; he feels that God comes to himwith the promise ofpardonandofeternalbliss.Andfinally,henotonlybelievesinthetruthofthepromise,butappropriatesitandfixeshisconfidenceonChristashispersonalSaviour.

Thus the direct act of the faith undoubtedly involves an element ofassurance.Thisassurancemaybeimplicitratherthanexplicitinthefirstactof faith,maynotatonce reach the levelof clear consciousness,andmay for a long time be a matter of instinctive feeling rather than ofpositive knowledge; yet it is destined to grow, and its growth will becommensurate with the measure of faith. The more faith shines in itssplendor,themoreradiantwillbethelightitreflectsuponitself.Hewhoreallybelieveswithatrueandlivingfaithwillalsoknowthathebelieves,and will be ready to affirm that he believes, even though he should attimes be prompted to add the prayer, "help thou mine unbelief." Thisdoes not mean, however, that he will always be clearly aware of thesecurity,thesafety,andthejoythatisinvolvedinthisassurance.

c.TheAssuranceThatIsNotInvolvedinFaith

Butthoughthereisanassurancethatisoftheessenceoffaith,itcannotbe said that all assurance of salvation is necessarily involved in faith.FaithterminatesonthepromisesofGodandinthelastanalysisonJesusChrist as the Saviour of sinners. It says: God promises to pardon thepenitent sinner, to adopt him as his son, and to make him an heir ofeverlastinglife;Iembracethosepromises,Iappropriatethemandrestonthemfortimeandeternity.ThisisanassurancethatisbaseddirectlyonwhatisrevealedintheWordofGod.Butnowthebelievercanmakehisown faith or his spiritual condition in general the object of hiscontemplationorreflection,inordertodeterminethegenuinenessofhisfaith, the soundness of his spiritual state, the validity of his birthright,and the unimpeachable character of his claim to the inheritance of thesaints.These things arenot revealed in thewordofGod, and thereforecannot be the proper objects of faith. Neither can the assurancerespecting them, which is obtained by reflection, be considered as anassurancethatisoftheessenceoffaith.

They who deny that assurance is necessarily involved in faith, and yethold that believers can obtain the full assurance of salvation, generallyclaim that this certitude can only result from a logical conclusion fromwhat is technically called "the syllogism of faith," of which the firstpremise is furnished by Scripture and the second by the regeneratedconsciousness. The Bible says that whosoever truly believeth is saved;andtheChristianconfessesthatheisconsciousofbelievingwithasavingfaith, and then draws the conclusion that he is therefore saved.Whilethey whomaintain that there is an assurance that is of the essence offaith, are all agreed that thismethod of seeking assurance is also bothScriptural andReformed, theydonotallplace the sameestimateon it.Someconsiderittobeofsecondaryimportance,whileothersregarditastheonlywayinwhichthefullassuranceoffaithcanbeobtained.

It is a method that is recognized by our Confessional Standards. TheHeidelberg Catechism asks: "Since, then, we are redeemed from ourmiserybygracethroughChrist,withoutanymeritofours,whymustwedogoodworks?"Andtheanswerisinpart:"…thatweourselvesmaybeassuredofourfaithbythefruitsthereof."AndtheCanonsofDort,afterasserting that the assurance of salvation springs from faith in God's

promises,andfromthetestimonyof theHolySpirit,alsoadds:"…and,lastly,fromaseriousandholydesiretopreserveagoodconscienceandtoperformgoodworks."This is also inharmonywith theassertionof theWestminster Confession that the assurance of faith is founded on thepromisesofGod,andon"theinwardevidenceofthosegracesuntowhichthese promises are made." This method of seeking assurance is notmerely Reformed, but also thoroughly Scriptural. The principle of it isexpressedbyJesus,whenhesaysinwarningagainstfalseprophets:"Bytheirfruitsyeshallknowthem.Domengathergrapesofthorns,orfigsofthistles? Even so every good tree bringeth forth good fruit; but thecorrupt tree bringeth forth evil fruit." Matt. 7:16, 17. John urged hisreaders to love the brethren with an unfeigned love, and declares:"Herebyshallweknowthatweareofthetruth,andshallassureourheartbeforehim."1John3:18,19.Thatthismethodisnotquiteassimpleasitmayseem,noritsresultsasconclusiveasmightbedesirable,willappearinthenextchapter.Inthisconnectionitisonlynecessarytocallattentionto the fact that theassurance soobtained isnotof theessenceof faith.Neithercanweproperlyconsideritasafruitofthereflexactionoffaith,thoughitisoftensocalled.Itdoesnotresultfromanoperationoffaithatall,butissimplyarationaldeductionfromdatasuppliedbyScriptureandbytheChristianconsciousness.

IV

THEFOUNDATIONOFTHEASSURANCEOFFAITH

a.ThePromisesofGod

ITWASoneofthegreatmistakesofthePietismoftheseventeenthandeighteenth centuries that, in seeking the assurance of faith, or ofsalvation,itdivorceditselftoomuchfromtheWordofGod.Thebasisof

assurancewassought,notintheobjectivepromisesoftheGospel,butinthesubjectiveexperiencesofbelievers.Theknowledgeoftheexperiencesthatweremadethetouch-stoneoffaith,wasnotgatheredfromtheWordofGod, butwas obtainedby an inductive study of the subjective statesandaffectionsofbelievers.InmanycasesthesewerenotevenputtothetestofScripture,sothatthetruewasnotalwaysdistinguishedfromthecounterfeit. Moreover, there were unwarranted generalizations.Individualexperiencesandexperiencesofaverydubiouscharacterwereoftenmadenormative,weresetforthasthenecessarymarksoftruefaith.Theresultwas that theywhowereconcernedabout thewelfareof theirsoulturnedattentiontothemselvesratherthantotheWordofGod,andspenttheirlifeinmorbidintrospection.Itisnowonderthatthismethoddidnotpromotetheassuranceof faiththat fills theheartwithheavenlyjoy,butratherengendereddoubtanduncertaintyandcausedthesoultogropeaboutina labyrinthofanxiousquestionings,withoutanAriadne-threadtoleaditout.Thismethodofseekingassurancebylookingwithinrather than by looking without, to Jesus Christ as He is presented inScripture, and bymaking the experiences of others, especially of thosewhoareregardedas"oaksofrighteousness"normative,hasnotyetbeenabandonedentirelyinourowncircles.Yetitisamostdisappointingone.ArchibaldAlexanderinhisThoughtsonReligiousExperiencequotesthenarrative of a certain R—— C——, who makes the following pertinentstatement: "I had spent much time in reading accounts of Christianexperience, and thosewhich lay down themarks and evidences of truereligion, such as Owen on Spiritual-Mindedness, Edwards on TheAffections,Guthrie'sTrialofaSavingInterestinChrist,Newton'sLetters,PikeandHayward'sCasesofConscience,etc.IalsoconversedmuchwitholdandexperiencedChristians,aswellaswiththoseofmyownage.Butall these having, as it seemed tome, very little facilitatedmyprogress,andtheevilsofmyheartseemingrathertoincrease,Ihastilyresolvedtolay aside all books except the Bible, and to devote my whole time toprayerandreadinguntilIexperiencedafavourablechange."Thesequelshowsthathedidnotmakethattrialinvain;bythestudyofGod'sWordandprayerhewasledintolight.

The experience of R—— C—— points the way. If we would have theassuranceoffaith,thefirstgreatrequisiteisthatwemakeadiligentstudy

oftheBible,andmoreparticularlyofthegloriouspromisesofforgivenessand salvation. After all it is only in theWord of God and in the livingChrist,asHeismirroredintheWord,thatwefindtheobjectivebasisfortheassuranceofgraceandperseverancetotheend.ThefreepromisesofGodarethefoundationofourfaith,anditisonlyonthestrengthofthesethat we place our trust in Christ as our Saviour. These promises areabsolutelyreliableandhavetheirconfirmationinJesusChrist."Forhowmanyso-everbe thepromisesofGod, inhim is theyea;whereforealsothroughhimistheAmen,untothegloryofGodthroughus."2Cor.1:20.Desiringtogivetheheirsofsalvationfullassuranceinthisrespect,Godevenconfirmedhispromisebyanoath,"thatbytwoimmutablethings,inwhich it is impossible for God to lie, we may have a strongencouragement, who have fled for refuge to lay hold of the hope setbefore us." Heb. 6:18. A real conviction of the truth of the promisesinspires trust, and trust confidence, and these, in turn, are the surefoundation of a living hope. The promises are not only sure, but alsounconditional,i.e.theyarenotconditionedbyanyworkofman.Thisisavery essential element in connectionwith the assurance of salvation. Iftheywerenotentirelygratuitous,theywouldthrowusbackuponourownworksandtherebymakeassuranceforthefutureimpossible.Calvinsays:"Therefore, if we would not have faith to waver and tremble, wemustsupport it with the promise of salvation, which is offered by the Lordspontaneously and freely, froma regard to ourmisery, rather than ourworth." Faith has no firm footing until it rests in the mercy of God.Moreover, the promises of God are all-comprehensive. They makeprovision for ournatural life and for our spiritual needs; theyhold outprospectsofstrengthforthewearyandofjoyfortheafflicted;theygivethe assurance of sufficient grace for thepresent, of perseverance to theend,andoffutureblessedness.

Butpromisesdonotnecessarilyconstituteasurefoundationforfaithandtrustandhope.Experienceteachesusthatmanypromisesfail.Menareoften very liberal with their promises, but soon forget about them, orsimplyignorethem,orfindthattheyhavepromisedmorethantheycanaccomplish.Anddoublyunfortunatearetheywhoacceptsuchpromisesingood faith,who trust to their fulfilment,andwhopin theirhopesonthemforthefuture.Itisquiteevidentthattherealvalueofpromisesasa

foundationonwhichtobuilddependsonthereliability,thefaithfulness,andthepowerof theirauthor.Andit isexactlywhenbelieversconsidertheAuthorofthepromisesonwhichtheybuildthehouseoftheirhope,and then only, that they are in a position to evaluate them aright andrecognize in them a foundation firm and sure. In their perplexity theymayoccasionallyask,"HathGodforgottentobegracious?"Yettheymayrest assured that He will never forget his people (Isa. 44:21), nor beunmindful of his covenant (Jer. 50:5). He cannot forget the promisesmade to his people. "Can a woman forget her sucking child, that sheshould not have compassion on the son of her womb? yea, these mayforget,yetwillnotI forgetthee."Isa.49:15.Believersmayandoftendobecomeunfaithfulandignoretheircovenantresponsibilities,butinspiteoftheperversityofhischildren,Godremainsfaithfultohiscovenant.TheBible is full of assurances respecting the faithfulnessofGod.We findatouchingexpressionofitintheeighty-ninthpsalm,verses28–34:

"MylovingkindnesswillIkeephimforevermore,

Andmycovenantshallstandfastwithhim.

HisseedalsowillImaketoendureforever,

Andhisthroneasthedaysofheaven.

Ifhischildrenforsakemylaw,

Andwalknotinmineordinances;

Iftheybreakmystatutes,

Andkeepnotmycommandments;

ThenwillIvisittheirtransgressionwiththerod,

Andtheiriniquitywithstripes.

ButmylovingkindnesswillInotutterlytakefromhim,

Norsuffermyfaithfulnesstofail.

MycovenantwillInotbreak,

Noralterthethingthatisgoneoutofmylips."

ItishardlypossibletofindastrongerstatementofthefaithfulnessofourcovenantGodthanisfoundinIsa.54:10,"Forthemountainsmaydepart,and thehills be removed; butmy lovingkindness shall not depart fromthee,neithershallmycovenantofpeaceberemoved,saithJehovah,thathathmercyon thee."But even the faithfulnessofGodwouldnotbe anabsolute guarantee for the fulfilment of his promises, were there anypowerinheavenoronearththatcouldthwarthisgraciouspurposes.ButourcovenantGodistheAlmightyCreatorofheavenandearth,theRulerof theuniverse,whoholdsall things in thehollowofhishand,andhasabsolutecontrolofallpowersandprincipalities. Inconnectionwith theincredulous laughter of Sarah the Lord said: "Is anything too hard forJehovah?"Theexpectedanswertothisquestionisanabsolutenegative.Of Abraham we are told that he believed against hope. Though thefulfilmentofthepromisewhichhehadreceivedseemedtobeaphysicalimpossibility,hewaverednotthroughunbelief,butwasfullyassuredthatwhatGodhadpromisedHewasablealsotoperform.Asimilarfaithfindsexpression in the words of Paul: … "for I know Him whom I havebelieved,andIampersuadedthatHeisabletoguardthatwhichIhavecommitteduntoHimagainstthatday."2Tim.1:12.

Now thebeliever's trust inGodand inJesusChrist for theblessingsofgraceandthejoysofsalvationisbasedonthepromisesoftheircovenantGod. These constitute the only objective foundation on which he canbuild.AndthemeasureinwhichhetrustsinChristandthusappropriatesthe promises of the Gospel will, if all other things are equal, alsodeterminethestrengthorweaknessofthefeelingofsecuritythatfillstheheart,andthedegreeoftheconsciousnessthathissinsareforgiven,andthat he is an heir of everlasting life. Isaiah says: "They that wait forJehovah(i.e.who trust inHimandareconfident thatHewill fulfillhispromises)shallrenewtheirstrength;theyshallmountupwithwingsaseagles; they shall runandnotbeweary; they shallwalk andnot faint."40:31.MindfulofthecomfortingsignificanceofthestatutesoftheLord,which are regarded as including his promises, the psalmist sings: "Thystatuteshavebeenmysongsinthehouseofmypilgrimage."Ps.119:54.

Wellmaybelieversuttertheirjoyinthewordsofthewell-knownhymn:

"Howfirmafoundation,yesaintsoftheLord,

IslaidforyourfaithinhisexcellentWord!

WhatmorecanhesaythantoyouHehathsaid,

ToyouwhoforrefugetoJesushavefled?

"Fearnot,Iamwiththee;oh,henotdismayed!

ForIamthyGod;Iwillstillgivetheeaid;

I'llstrengthenthee,helpthee,andcausetheetostand,

Upheldbymyrighteousomnipotenthand.

"WhenthroughthedeepwatersIcalltheetogo,

Theriversofsorrowshallnotoverflow;

ForIwillbewiththeethytroublestobless,

Andsanctifytotheethydeepestdistress.

"Whenthroughfierytrialsthypathwayshalllie,

Mygraceallsufficientshallbethysupply;

Theflameshallnotharmthee;Ionlydesign

Thedrosstoconsume,andthygoldtorefine.

"ThesoulthatonJesushathleanedforrepose

Iwillnot,Iwillnotdeserttohisfoes;

Thatsoul,thoughallhellshouldendeavortoshake,

I'llnever,nonever,noneverforsake."

b.TheWitnessoftheHolySpirit

ButthepromisesofGod,nomatterhowbeautifulandreliable,arenotinandby themselves sufficient to awaken faith in theheart of the sinner.They are not seen in their beauty and strength until the eye of faith isopened by the operation of the Holy Spirit. And after faith has beenwroughtintheheart,itiseverdependentontheSpiritforitsprogressivegrowth and its increasing maturity. It is through the illuminatinginfluenceoftheHolySpiritthatthelightgraduallydawnsontheGospelpromises, increases in strength, and finally reaches itsmid-day height.Again, the first faltering steps that give evidence of trust in Christ, theincreasingconfidencebasedonthepromisesoftheGospel,andthefinalcompleteself-surrendertoChrist,—theyareallfruitsoftheSpirit.InviewofallthisitisbutnaturalthatweshouldhavealongsideoftheobjectivegroundofassuranceinthepromisesofGod,alsoasubjectivegroundinthewitnessoftheHolySpirit.BothareclearlyrecognizedintheCanonsof Dort: "This assurance, however, is not produced by any peculiarrevelation contrary to, or independent of theWordofGod, but springsfromfaithinGod'spromises,whichHehasmostabundantlyrevealedinhis Word for our comfort; from the testimony of the Holy Spirit,witnessingwithourspirit, thatwearechildrenandheirsofGod (Rom.8:16); and, lastly, from a serious and holy desire to preserve a goodconscience,andtoperformgoodworks.

ThereisgoodScripturalevidenceforsuchawitnessingoftheHolySpirit.Themostfamouspassagecontainingthistruth,isRom.8:15–17,"Foryereceivednotthespiritofbondageagaintofear;butyereceivedthespiritof adoption, whereby we cry, Abba, Father. The Spirit himself bearethwitnesswithourspirit,thatwearechildrenofGod;andifchildren,thenheirs, heirs of God, and joint-heirs with Christ." A similar note issounded,thoughnotwiththesamefulness,inGal.4:6,"Andbecauseyeare sons, God sent forth the Spirit of his Son into our hearts, crying,Abba, Father." Again, we hear an echo of the same truth in a slightlydifferentformin1Cor.2:12,"Butwereceived,notthespiritoftheworld,butthespiritwhichisfromGod;thatwemightknowthethingsthatwerefreely given us of God." The Holy Spirit is clearly set before us in

Scripture as a witness, witnessing particularly to Christ and his savingwork.HewitnessestotheobjectivetruthrevealedinChrist,bothinandthroughthedisciples,John15:26;16;13–15;Acts5:32;1John5:7,9,10;andalsotothelifeofChristintheheartsofbelievers,thatexpressesitselfinaholyconversation.

Though the fact of the Spirit'switnessing to the sonship of believers iswellestablishedbyScripture,thereisconsiderabledifferenceofopinionas to the manner in which He gives his testimony. Our ConfessionalStandardssimplyspeakof the "testimonyof theHolySpirit,witnessingwith our spirit, thatwe are children and heirs ofGod." This statementclearlyproceedsontheassumption,basedonRom.8:16, thatthere isajointtestimonyofthespiritofbelieversandoftheHolySpirit,butdoesnot indicate the precise nature of this testimony. Wesley and theWesleyanMethodistsconceiveofthewitnessoftheHolySpiritasbeingof the nature of an immediate and overpowering impression upon thesoul,almostifnotquiteaspecialrevelation,atthetimeofthebeliever'sjustification,respectinghisspiritualstate.SaysWesley:"BythetestimonyoftheSpirit,Imeananinwardimpressiononthesoul,wherebytheSpiritofGodimmediatelyanddirectlywitnessestomyspiritthatIamachildofGod,thatJesusChristhathlovedmeandgivenhimselfforme,thatallmy sins are blotted out, and I, even I, am reconciled to God." Hedistinguishessharplybetweenthewitnessof theHolySpiritandthatofthespiritofbelievers,andregardsthe latterasaninferential judgment,based on a comparison of the believer's experience with the ScripturaldelineationoftheChristianlife.ItisreallytheresultofreflectionontheChristiangraceswhichthebelieverdiscoversinhisownsoul.

Reformedtheologiansgenerallyhaveasomewhatdifferentconceptionofthe testimonyof theHolySpirit, added to thatofourownspirit.Whilesome are inclined to think that Paul in Rom. 8:15, 16 speaks of but asinglewitness,thatoftheHolySpirit,themajorityareoftheopinionthathehastwowitnessesinmind,thewitnessofthebelievingspiritandthatoftheSpiritofGod.Therecanbelittledoubtthattheapostlereferstoadoubletestimony.Atthesametimeitisperfectlyclearthatheconceivesof thetwoasmost intimatelyrelated, theoneasgrounded intheother.This isevident fromthe fact that,according toRom.8:15,believerscry

"intheSpirit,"Abba,Father;andthatGal.4:6representsthiscryasthatoftheSpirithimself.ItmaybesaidthattheSpiritofGodtestifiesthroughourspirit,butalsotoourspirit.

Even in Reformed circles the testimony of the human spirit is oftenrepresentedasbeingexclusively theproductofareflectiveprocess,andnotatalltheresultofaspontaneousconvictionwhichissues,withoutanyconsciousness of argumentative procedure, from living spiritualaffections. And yet it would seem that Paul has in mind such aninstinctive witnessing, when he says that we cry in the Spirit, Abba,Father. Certainly a man's judgment, on reviewing himself and findingthathehasthefruitsoftheSpirit,isawitnessofhisownspiritthatheisachildofGod."But,"saysSheldon,"thereisaswifterandintenserwitnessthanthis.Themotherwhoseheartisactuallyboundupinherchilddoesnotneed,inordertoconvinceherselfthatshehasparentallove,toreflectuponanapprovedcatalogueofthefruitsofparentallove.Theoutgoingofherhearttoheroffspringisanimmediateexperienceofparentallove,anoriginalknowledgewhichreflectionmayratify,buttowhosevivacityandcertaintyitcanaddlittleornothing.Sospiritualemotionsandaffectionsintheheart,—thefeelingoftrust,theblendedreverenceandconfidence,thejoyfulcomplacencywhichaccompaniesthethoughtofGod,thethirstfor divine fellowship, and the sense of that fellowship,—irradiate one'srelationtoGodbeforetimeistakenforanyformal induction."Andit isjustthisimmediateconsciousnessoflovetoGod,oftrustandconfidencein him, of reverence and childlike fear, of longings for God andsatisfactioninhisblessedcommunion,andofjoyinobedientservice,thatpromptsthespontaneouscry,arisingfromthedepthsofthesoul,"Abba,Father."Itisahumancry,butacryofdivineorigin,bornoftheSpiritofGod.

But the believer, knowing the deceitfulness of his own heart, andconscious of his inability tounderstand, to fathom, and to evaluate thedeep things of God, may be inclined to doubt his own testimony,especiallyinseasonsofspiritualdarknessandwhenSatansowstheseedsofdistrustintheheart.Thereforetheapostlepointstothefactthatthereis another and more fundamental testimony than that of the humanconsciousness; a testimony of one who knows, a testimony that is

absolutely reliable, a testimony that can never be invalidated. It is thetestimonyof theHolySpirit,whoknowsthedeepthingsofGod,whoisabsolutelyinfallibleinhisjudgment,andwhowillmaintainhisestimateofbelieversinspiteofalladversaries."Thespirithimselfbearethwitnesswith (or, to) our spirit, that we are children of God." If the believerconfidently addressesGod as his Father in heaven, God recognizes thebelieverashischild.

This testimony of the Holy Spirit should not be conceived of as acommunication, conveyed to the believer by a secret voice, and givinghimtheassurancethatheisachildofGod;norasaspecificoperationoftheHolySpiritonthemind,bywhichhedirectsattentiontoapassageofScripture containing that assurance.Neither should it be regarded as atestimonythatisgivenonceforallatthemomentofconversion,towhichthebeliever can confidently appeal ever after,nomatterwhetherhebeyieldingthefruitsoftheSpirit,orbefollowingthelustsoftheflesh.TheSpiritofGodtestifiescontinuallybyhisindwellingintheheartsofthosethatfeartheLord,andbyallthosegraciousoperationsintherenewalofmanthataresomanifestlydivine.Heopenstheeyeoffaithtothebeautyand glory of the promises of God, illumines the mind so that theirspiritual import is understood, and fills the heartwith a sense of theirappropriateness for lost sinners. He discloses to the spiritual eye thegracious character of the Saviour, causes the sinner to flee to him forrefugeandtoseekshelterintheshadowofhiswings,andleadsthesoulto a trustful repose, safe in the arms of Jesus. He speaks in all themovementsofthenewlife:intheloveofGodthatisshedabroadinourhearts,inthefilialspirit,thespiritofloveandreverenceandobedience,in his intercessions in the inner man with groanings that cannot beuttered, in themanifoldexperiencesofcomfort insuffering,strength inweakness,victory inseasonsof temptation,andperseveranceunder thetrialsoffaith.TheseareallworksoftheHolySpirit.Insofarastheyarein us and abound, they bearwitness to the reality of our reconciliationwithGod,andintheveryvoiceoftheSpiritgiveustheassurancethatoursins are forgiven and thatwe are children ofGod. These vital spiritualaffectionsshinewiththeirownlight,andthusconstitutethetestimonyoftheHoly Spirit that carries conviction to the soul. Themore the life offaithdevelops, thegreaterourprogress in thewayof sanctification, the

clearerwillthevoiceofthespiritringout,dispellingalldoubtsandfillingtheheartwithjoyandpeace.

Wemeetwithacloselyrelatedidea,wherePaulspeaksoftheHolySpiritas a seal with which believers are sealed, and as an earnest of theirinheritance.This twofold significanceof theSpirit findsexpression inasinglepassage,Eph.1:13, 14…"inwhom,havingalsobelieved,yeweresealed with the Holy Spirit of promise, which is an earnest of ourinheritance, unto the redemption of God's own possession, unto thepraise of his glory." Now a seal is used for various purposes: (1) toauthenticateormarkastrueandgenuine;(2)tomarkasone'sproperty;and (3) to insure security or safety. The sealing of believers has thisthreefold significance.Being inpossessionof theHolySpirit, theyhavethewitnesswithinthemselvesthattheyaretruechildrenofGod,1John5:10;Rom.5:5;8:16.BythesealoftheSpiritthatisimpresseduponthemtheyarealsomarkedasbelongingtoGod,sothatothersreadilyrecognizethemaschildrenofGod.Moreover,thefactthattheyaresaidtobesealeduntothedayofredemption,Eph.4:30,clearlyindicatesthatthesealingofGodsecures theirsafety, that theyare therebyrenderedsureof theirfinalsalvation.TheSpiritiseventheearnestoftheirinheritance.InhimbelieverspossessthefirstfruitsofthefullharvestofsalvationthatwillbereapedinthegreatdayofthecomingofJesusChrist.

c.TheTestimonyoftheChristianGraces

Finally, Reformed Confessional Standards also clearly indicate thatassuranceisbasedinpartontheso-calledsyllogismoffaith,inwhichthebelieverconsciouslyanddeliberatelycomparesthegracesthatadornhislife andhis general conduct,with thebiblical descriptionof the virtuesand the godly conversation of thosewho are born of the Spirit, andontheir relative correspondence bases the conclusion that he is indeed achildofGod.TheBiblesays:"Blessedarethepoorinspirit,…blessedaretheythatmourn,…blessedarethemeek,…blessedaretheythathungerandthirstafterrighteousness,"etc.Andthebelieverwhoispurposelyinquestofassuranceexamineshisheartandlifetodiscover,whetherheispoorinspiritandtrulyhumble,andwhetherhemournsonaccountofhissin and really hungers and thirsts after righteousness. His self-examination determines the conclusion to which he comes. If he finds

thatthesegracesdoreallyandtrulyadornhislife,hewillnaturallyinferfromthisthathebelongstothenumberofthosewhomJesuspronouncesblessed.

It is quite evident that in this logical deduction we are operating withpremisesderived fromthe twogroundsofassurance towhichattentionwascalledinthepreceding,viz.thepromisesofGodinhisWordandthetestimonyoftheHolySpiritintheheartsandlivesofbelievers.WhentheHolySpiritoriginates,strengthens,andincreasesfaithinGod'schildrensothattheynotonlybeginbutalsocontinuetoappropriatethepromisesofGod, thiswillatoncecarrywith itacertainmeasureofassurance. Itmaybethatthisinstinctiveandimmediateassurancewillbebutvaguelyfeltatfirst;butitwillnaturallyrisetothelevelofaconsciouscertitudeinthemeasureinwhichfaithincreasesandbecomesabundantinspiritualfruits,andoftenrisestothatheightwithoutanyconsciousreflectiononthegrounds,thenatureandtheoperationsoffaith.ManyChristianswhoenjoytheassuranceoffaitharenotabletogiveanintelligentexplanationofit,andareatalosswhattosaywhentheyareaskedforthegroundsoftheirassurance,orforproofofthegenuinenessoftheirfaith.Theymaybe able only to repeat the words of theman whom Jesus cured of hisblindness:"OnethingIknow,that,whereasIwasblind,nowIsee."Theirlackofclearknowledgeonthispoint,however,maycausethemtoreflectonthenatureandgroundsoftheirfaith,andontheevidencesofthelifeofthespiritthatisbornwithintheirhearts.AndthentheyareinvariablyledtobasetheirassuranceconsciouslyanddeliberatelyontheobjectivepromisesofGodinconnectionwiththesubjectivefruitsoftheSpirit.

This method of seeking assurance is perfectly Scriptural. While Paulemphasizes the significance of the inner witness of the spirit inconnectionwiththeassuranceof faith,Johnlaysthechiefstressontheethical tests of faith and thus illustrates the method now underconsideration."Weknow,"sayshe,"thatwehavepassedoutofdeathintolife,becausewe love thebrethren." 1 John3:14.Referring to that sametestoflovetothebrethren,aloveindeedandtruth,hecontinuesinthe19thverseofthesamechapter:"Herebyweshallknowthatweareofthetruth, and shall assure our heart before him." Again, he sounds thelanguageof assurance in thewords: "Weknow thatwehave come to a

knowledge of him, if we keep his commandments," 2:3; and, "Whosokeepeth his word, in him verily hath the love of God been perfected.Herebyweknowthatweareinhim:hethatsaithheabidethinhimoughthimselfalsotowalkevenashewalked,"2:5,6.Wemayfindthesamelineof thought indicated in 2 Pet. 1:5–10, where the apostle exhorts hisreaders to assure themselves of their calling and election by adding tofaith virtue, to virtue knowledge, to knowledge temperance, totemperance patience, to patience godliness, to godliness brotherly love,andtobrotherlylove,lovetoall.

Butitisquitepossibletoexpecttoomuchofthismethodofcomparison.Itseemstobeaveryeasymatter,but inreality it isextremelydifficult.Disappointment may follow the attempt to gain assurance bycontemplatingthe fruitsof faith.Thereareseveralreasons for this.Theinner life of man, and especially the religious side of it, is verycomplicated and therefore constitutes a difficult field to explore.Moreover, in view of the deceitfulness ofman's heart, it is not easy tomaintainstrictimpartiality,seeingthathewhocollectstheevidenceandpassesjudgmentonit,isalsotheinterestedparty.Bynaturemanisnotinclinedtoseehimselfjustasheis, inallhissinfulnessandcorruption;andevenintheregeneratedmanitrequiresa largemeasureofgracetoovercome this natural aversion. Then, too, a faithful self-inspectionusuallyrevealssomuchthatisdefective,thatthefirstresultisapttobediscouragementratherthanthegladassuranceofhope.Again,intestingthegenuinenessofhisfaithbygoodworksasthefruitoffaith,apersonmay find that he is after allmerely reasoning in a circle. The questionnaturally arises,What are good works? And the Heidelberg Catechismanswers:"Thoseonlywhicharedonefromtruefaith,accordingtothelawofGod,forhisglory."Hewhowouldknowwhetherhisfaithisgenuine,must investigate, whether it bears real spiritual fruit; and in order todetermine whether the fruit is genuine, he must consider whether itsprings from a true and living faith. And finally, it should be borne inmindthat,whilegenuinefruitsofrighteousnessdo indeedtestifytothepresenceofalivingfaith,thefactthatthesefruitshavenotyetmadetheirappearance does not prove the absence of true faith. How extremelydifficult it is to distinguish a Christian from a non-Christian by theirrespectivefruitsisclearlyapparentfromtheattemptsofsomeeighteenth

centurytheologianstodiscriminatebetweenthebelieverathisworstandtheunbelieverathisbest.Inordertoknowmenbytheirfruits,therealcharacterofthesefruitsmustbeclearlyapparent.

Itwould seem to be amistake, therefore, tomake a comparison of thegraces that adorn the Christian's life and the requirements of God,togetherwith the self-inspectionwhich it involves, theonlyor even thechiefgroundofhisassurance. It canonly serve to confirmaconvictionthatisalreadymoreorlesspresentinthemind,andinmanycasesaddslittleornothingto theassuranceof faith.Where faith isweakanddoesnot reveal its vitality in thedevelopmentofChristian graces and in theproductionofgoodworks,thereisnosubjectivebasisforthecomparison,and therefore no ground for the certitude of faith. And where faith isstrongandvitalandabounds in spiritual fruits, it carriesan immediateassurance with it, which a deliberate comparisonwould not be able tomakemore sure, though itmight render itmore intelligible.Whateverassurance may be attained in this way, can only result from a truespiritualinsightintothepromisesofGod;fromaself-examinationthatisperformedwithcandidhonesty,withgreat thoroughness, inaprayerfulframeofmind,andaboveallundertheilluminatinginfluenceoftheHolySpirit;andfromaconclusionthatisbasedonacorrectinterpretationofthe promises of God, and of such Christian graces as are clearly andunmistakablyrecognizedasfruitsoftheSpirit.

Someobject to thismethodofseekingassurancealtogether.Theyclaimthat it directs believers to seek the ground of assurance withinthemselves, and thus encourages them to build on a self-righteousfoundation. But this is clearly a mistake. Believers are not taught toregard theirgoodworksas themeritoriouscauseof their salvation,butonlyasthedivinelywroughtevidencesofafaiththatisitselfagiftofGod.Theirconclusionisbasedexactlyontheassumptionthatthequalitiesandworkswhichtheydiscoverintheirlife,couldneverhavebeenwroughtbythemselves,butcanonlyberegardedastheproductsofsovereigngrace.

V

THEABSENCEANDCULTIVATIONOFASSURANCE

a.TheAbsenceofAssurance

"THISinfallibleassurance,"saystheWestminsterConfession,"dothnotsobelongtotheessenceoffaith,butthatatruebelievermaywait long,and conflict with many difficulties before he be partaker of it." Thesewords embody the objection that is often raised to the position thatassurance is of the essence of faith. The argument is that, if it were,believerswouldbesureofbeinginastateofgrace,andconsequentlyalsooftheir futuresalvation, fromtheverymomentof theiracceptingJesusChristas theirSaviour.ButbothScriptureandexperience teach that inreality the situation is quite different. The Bible contains examples ofsaintsthatarelostinamazeofperplexitiesandarestrugglingwithdoubtanduncertainty;exhortsbelievers toexamine themselvesas towhetherthey are in the faith; and urges them to strive for the full assurance offaith and hope. Moreover, experience teaches us that there are manyserious-minded people, who lead a truly Christian life and thus giveevidenceofsharingthelifeoftheSpirit,andneverthelessgropeaboutinuncertaintyandhesitatetoaffirmthattheyarechildrenofGodandheirsofeternallife.SometimeseventhosewhohadapparentlyobtainedasurefootinginthepromisesofGod,whoexperiencedatemporaryassurance,andrejoicedforaseasoninthehopeofsalvation,arecastbackuponthewavesofdoubtandfindreasontocryout:

"Butah!toosoonmyfearsreturn,

Anddarkmistrustdisturbsanew;

Whatsmotheredfireswithinyetburn!

Mydaysofpeace,alas,howfew!

Theseheart-throes,—shalltheyne'erbepast?

Thesestrifes,—shalltheyforeverlast?

It would seem to follow, therefore, that faith does not always carryassurancewithit,thatbelieversmayremainindoubtforalongtimeandwillperhapsneverinthislifeenterintothelightofChristiancertitude.

We should bear inmind, however, that theywho assert that assurancebelongstotheessenceoffaith,generallywantitclearlyunderstoodthatthisdoesnotimplythatallbelieversatonce,oratleastafteraveryshorttime, enjoy the full assuranceof salvation;nor that, after thishasbeenobtained, itmay not be shaken and undiminished and even for a timeappear completely lost indoubt andperplexity.Calvin fully admits andenlarges on this possibility. And the Synod of Dort, no less than theWestminsterdivines,testifiestothefactthatbelieversinthislifehavetostrugglewithvariouscarnaldoubts,andarenotalwayssensibleofthefullassurance of faith and of the certainty of persevering.No other note issoundedbytheMarrow-menofScotland,whowereaccusedofteachinganddidactuallyteachthatassuranceisoftheessenceoffaith.Therearetwoextremesthatshouldbeavoided:ontheonehandthepositionthatitis possible to have a true living faith without any degree of subjectiveassurance;andontheotherhandthestandpointofJeandeLabadiethatno one is in a state of grace who does not have absolute assurance.Thoughthereisasubjectivecertitudethatisoftheessenceoffaith,itisquitepossible thata truebelieverwill, fora considerable time, lack theconsciousnessofthisblessedassurance.

Thiswillhardlybefullyunderstoodwithoutbearingseveraldistinctionsinmind.Inthe firstplace it isnecessarytorememberthatassurance isnot always of the same kind. We should distinguish between theassurance that is implicit in faith and that which becomes explicit inconsciousness.Theformermaybemerelyageneralsenseofsecurity,ofwhich thebelieverdoesnot evengivehimself a clear account, and thatdoesnotyetgivehimcouragetosaythathissinsareforgiven,orthatheisachildofGodandanheirofeternallife.Atthesametimeitisofthe

utmostimportance,becauseitisthegermofallfurtherassurance.Quitedifferentfromthisassurancethatisinvolvedeveninthefirstactoffaith,is the certitude that results from the continued and ever increasingactivityoffaith,thatgraduallyrisesintoclearconsciousnessandisoftencalled"thefullassuranceoffaith."Itconsists intheblessedcertaintyofthe believer that he is incorporated into Jesus Christ, that his sins arepardoned, and that he is already in possession of a salvation that willissueineternalglory.ThoughhewhohasacceptedChristbyfaithalwayshasacertainsenseofsecurityinbelieving,howevervagueitmaybe,hemayliveforalongtimewithoutthisfullassuranceoffaith,anassurancethatisfirmeveninthemostadversecircumstances,andthatenablesitspossessortohopeagainsthope.

It is already apparent from the preceding that we cannot make thedistinction between different kinds of assurancewithout distinguishingbetween faith in its initial stages and faith in itsmore developed form.Justasanew-bornbabeisatonceperfectinparts,containingallthatisnecessary unto themaking of aman, so true faith is at once perfect inparts but not yet in degree. Scripture clearly teaches us that there aredifferent degrees in faith. Christians are exhorted to exercise the giftsimpartedto them"accordingto theproportion"(or,"measure")of theirfaith(Rom.12:6).Thereareexamplesofaweakandofastrong,ofalittleandofagreatfaith.Thedisciplespray,"Increaseourfaith"(Luke17:5),andPaultruststhat,astheir"faithgroweth,"theCorinthianswillhaveamore favorable opinion of him (2 Cor. 10:15). He gives thanks to Godbecause the faith of the Thessalonians "groweth exceedingly" (2 Thess.1:3).AndthewriterofHebrewsspeaksof"babes"and"full-grownmen,"Heb. 5:13, 14. Now a little faith naturally carries with it but a smallmeasureofassurance,whileanabundant faith ismarkedbyacertitudethat fills the heart with a joyous hope. Experience teaches us thatbelievers,asarule,graduallygrowintothefullassuranceoffaith,thoughincasesinwhichtheyarebroughttoChristbyasuddenandtremendouschange,theymayexperienceagreatmeasureofassuranceatonce.

Anotherdistinctionthatshouldbeborneinmind,isthatbetweenfaithasit is in itself and faith as it is exercised by different believers and invarious circumstances of life. While faith in itself always includes a

measureof assurance, it ispossible to exercise faith in suchaway thatthis element is not properly developed. There are some believers whostress the element of knowledge in faith at the expense of that of thetrustfulreposethatisalsoessentialtoawellbalancedfaith.Somefinditcomparativelyeasytolosesightofthemselvesandtheirworksandtolookonly to Christ, while others are much given to introspection andhabituallylookinadirectioninwhichnoassurancecanbefound.Therearethosewhoaredeeplyconsciousofthefactthattheirgoodworksareinnosensemeritorious,andwhocontemplatethemexclusivelyasthefruitsoffaith;buttherearealsosuchas,perhapsunconsciously,proceedontheassumption that their salvationdepends, at least in part, on their goodworks,andthusrenderassuranceimpossible.Again,thereareChristiansthathavetheireyesfixedprimarilyonthethreateningscontainedintheWordofGod,whileotherspreferablydwellon thegloriouspromisesofsalvation in Jesus Christ. These differences are bound to result indifferentdegreesofassurance.Theremaybevariouscircumstancesthatrob the believer of the desired certitude of faith. A sense of greatunworthinessmaysometimescausehimtohesitateintheappropriationof the Gospel promises. Spiritual apathy may shroud his soul in adarkness that renders the joyof salvation impossible.Severe trialsmayfillhisheartwithdoubtsastothegoodness,thelove,andthemercyofhisGod.And thedirectassaultsofSatanmay robhimof thepeaceofGodthatpassesallunderstanding.

It is quite possible therefore that a believer may go without the fullassurance of faith for a long time. It is also possible for him to lose itagainafterhehaspossesseditforsometime.TheBibletestifiestothisinrecording some of the experiences of the saints. The poet of the forty-secondpsalmwasevidentlyamanoffaith;yethefoundoccasiontoask:"Why art thou cast down, O, my Soul? And why are thou disquietedwithinme?"David,themanafterGod'sownheart,evensaidinhishaste:"Iamcutofffrombeforethineeyes"Ps.31:22.AsaphdebatedwithinhissoulrespectingthemercyandfaithfulnessofGod:"WilltheLordcastoffforever?AndwillHebefavorablenomore?IsHis lovingkindnesscleangoneforever?Dothhispromisefailforevermore?HathGodforgottentobegracious?HathHeinangershutuphistendermercies?"Ps.77:7–9.Itis evident, however, from the connection inwhich these expressions of

disquietude,perplexity, anddoubtoccur, that these saintseven in theirdistress did not cease to trust their God, were not entirely devoid of afeelingofsecurity,andthroughtheirstrugglesagainrosetotheheightofconfidentassurance.

Theoppositeofassuranceisdoubt,andthelackofassurancemeansthepresence of doubt. It is necessary to remember, however, that doubt isnot always of the same kind. There may be doubts respecting theobjective truthsof theGospel,butalsodoubtsrespectingone'sspiritualstate. The former are always signs of unbelief, the latter, howeverdeplorableandevenculpabletheymaybe,donotnecessarilyspringfromunbelief. They may be merely the result of ignorance. There are fourwords in the New Testament that point to the doubt of the distractedmind,adoubtthatrevealsitselfinwaveringfromfaith,andthatresultsinanxiousquestionings.Thisdoubtpresupposesthepresenceoffaith,foronly thosewho have faith canwaver or be distracted from it. "But thefaithtowhichitwitnesses,"saysDr.Warfield,"isequallynecessarilyanincompleteand imperfect faith;onlyan imperfect faithcanwaverorbedistractedfromitsfirmassurance."SuchwerethedoubtsofthosewhomtheSaviourdescribesashaving "little faith."Cf:alsoLuke24:38;Rom.14:1.Butthereisalsoatermthatpoints,notmerelytotheweakness,buttothelackoffaith.Itdenotesacriticalattitudetowarddivinethings,andwherethisattitudeisfoundfaithisabsent.Thisdoubtisnotmerelytheopposite of assurance, but of faith itself. Cf. Matt. 21:21; Rom. 4:20;14:23;Jas.1:6;Jude22.

b.TheCultivationofAssurance

In connection with the fact that believers are often weak in faith anddistractedbydoubts,andthatthesedoubtsmayinsomecasesarguethelack of faith, the Bible urges them to examine themselves closely, andexhorts them to cultivate assurance. It would hardly do to place greatemphasison1Cor.11:28,forinthatpassagetheapostledoesnotstressthenecessityofexaminingintothepresenceorgenuinenessoffaith.Hismain desire is that the Corinthians shall search their hearts to see,whethertheyhaveproperviewsof theLord'sSupper,andwhether theyare in a fit frame ofmind to celebrate it worthily. But the situation isdifferent in 2 Cor. 13:5, where the apostle says: "Try your own selves,

whetheryeareinthefaith;proveyourownselves.Orknowyenotastoyour own selves, that Jesus Christ is in you? unless indeed ye bereprobate." The exhortation of Peter is entirely in line with this:"Wherefore,brethren,give themorediligence tomakeyourcallingandelection sure." 2 Pet. 1:10. This admonition does not proceed on theassumptionthatthereisanelementofuncertaintyincallingandelection,but simply presupposes that they to whom it is directed may be oractuallyareuncertain in theirownmindsas towhether theyhavebeencalledbytheSpiritofGodandelecteduntoeternalsalvation.Theapostledesiresthattheyshallmaketheircallingandelectionsurefortheirownconsciousness, and also, as far as possible, in the estimation of theirfellow-Christians.TheBiblecertainlydoesnotregardastateofdoubtasthenormalconditionofbelievers.Theirfundamentaltone,asrecordedinScriptures, is one of glad assurance. At the same time it is clearlyindicated that their faithmay be weak, that theymay be distracted bydoubts,maybewandering about in amaze of uncertainty, andmaybegroping in spiritual darkness.But this is not presented as their normalcondition. It is rathermade to appear as subnormal or even abnormal;andthebelieverisexhortedtocultivateassurance.

An importantquestionemergesat thispoint.Howshould theChristiancultivate theassuranceof salvation?Whatmethodshouldheemploy inhis endeavor to obtain Christian certitude? If what was said in theprecedingisnotentirelybesidethemark,thenthebestwaytostriveforthe assurance of salvation is simply the diligent cultivation of an everincreasinglifeoffaith.AndthiscanbestbedonebytheordinarymeanswhichGodhasplacedatourdisposal,i.e.,byadiligentstudyoftheWordofGod,moreparticularlyoftheblessedpromisesthatareyeaandamenin Jesus Christ; by a constant and earnest prayer for the quickeninginfluencesoftheHolySpirit,theSpiritofadoption;byfaithfulattendancetothemeansofgrace,boththeWordandthesacraments,throughwhichtheHoly Spirit strengthens the good work whichHe has begun in thehearts of believers; and by the careful cultivation of those Christiangracesthatarethenaturalfruitsofalivingfaith,foraslothfulChristiancannotexpecttoenjoytheblessedassuranceofsalvation.Themoreourfaith grows, the greater will be our assurance. The Christians of theHebrews,whowereabundantintheirworkoflove,inministeringtothe

saints,areexhortedtoshowthesamediligenceuntothefullassuranceofhope even to the end, that theymaybe imitatorsof themwho throughfaithandpatienceinheritthepromises,Heb.6:11,12.AndPeterexhortshis readers to make their calling and election sure by cultivating aChristiandisposition,byaddingtotheirfaith(astheroot)"virtue,andtovirtue knowledge, and to knowledge temperance, and to temperancepatience,andtopatiencegodliness,andtogodlinessbrotherlylove,andtobrotherlylove,lovetoall,"2Pet.1:5–7,10.

Butitiswelltorememberthatthereisalsoanassurancethatisthefruitofreflection.WhenweseektogiveourselvesanintelligentaccountofourChristian certitude, we resort to analysis and comparison, and thusendeavor, as far as possible, to obtain a rational insight into ourassurance. Such an attempt is often prompted by the disturbingquestions,whetherwereallyhavefaith,andwhetherthefaithweclaimisarealandlivingfaith.Suchquestionsordinarilydonotarise,whenfaithisstrongandactiveandabundantingoodworks,butwhenitisweakandlethargic and does not abound in the fruits of the Spirit. In seekingassurance, the believer then searches, not the lives of other Christians,but the Scriptures for themarks and signs of true faith, and finds thattheseconsist,amongothers,inachildlikespirit,confidenceinGodandinJesus Christ, love to God and a holy desire to do his will, sorrow onaccountofsinandalongingforholiness,hatredofsinandoftheforcesofevil, and an earnest endeavor to battle against the enemies of theKingdom ofGod.With these inmind he examines himself to discover,whether theyarepresent inhis lifeat least insomedegree.TheclearertheseChristiangraces shine forth and themore abundant they are, thegreaterwill be themeasure of assurancewhich they engender.Hewhofinds within himself the fruit of the Spirit, such as "love, joy, peace,longsuffering, kindness, goodness, faithfulness, meekness, self-control"(Gal.5:22),maybesure that theSpiritofGod isoperative inhisheart;andbecausethisistheSpiritofadoption,hemayrestassuredthatheisachildofGod.

VI

THEGLORYOFASSURANCE

THEassuranceofsalvationisoneofthemostpreciousgiftsofGod,andonethatoughttobehighlyappreciatedbyallbelievers.Itistrue,RomanCatholicsandArminiansdonotregarditasadesirableattainment,forintheirestimationitisdetrimentaltotrueholinessandministerstocarnalsecurityandspiritualpride.AndevensomeReformedChristianschimeinwith themandsing thepraisesofdoubt.Theyare inclined to regardtheassuranceinwhichothersrejoiceasafalsesecurity,asapretentionofpeacewhenthereisnopeace,andasasuresignofself-righteousnessandarrogance. They often regard a state of constant doubt, not only aswholesome,butalsoasamarkof truepiety. It is tobe feared that theysometimespretendtodoubt,whentheydonotdoubtatall.Theirdoubtbecomestheirpride.Itwouldbewellforthemtoreflectforamomentonthe fact that in their praise of doubt they join hands with RomanCatholics andArminians, i. e., with thosewho are not inclined to seektheirsalvationentirelywithoutthemselvesinJesusChrist,butdependatleast in part on their good works. This might open their eyes to theprobability that, not those who glory in their assurance, but theythemselvesareguiltyofself-righteousness.

It is highly desirable that the believer should have the assurance ofsalvation.Thismaybe inferred from the fact that theyareexhorted "toshowthesamediligenceto the fullassuranceofhopetotheend"(Heb.6:11), and to "give diligence tomake their calling and election sure" (2Pet.1:10).Inordertoavoidmisunderstanding,however,itmaybewelltostress the fact at the outset, that the full assurance of faith is notabsolutelyessentialtothebeingofaChristian.Bostoncorrectlyremarksthat"onemaygotoheaveninamist,notknowingwhitherheisgoing."Oursalvationdependsonourstateandnotourknowledgeofit.

ButifthisfullassuranceisnotnecessarytothebeingofaChristian,itisnecessarytohiswell-being.TheChristianisindutyboundtoleadalifeoftruegratitude.Hemustrevealhisgratefulnessinwordsofthanksgivingthatarisefromtheheart,insongsofthanksgivingthatflowfromthelips,andaboveallinalifeofconsecratedservice.HeisredeemedbythebloodoftheLambfromthemiseryofsin,andisthereforepromptedtoask:

"WhatshallIrendertotheLord

Forallhisbenefitstome?

Howshallmysoulbygracerestored

Giveworthythanks,OLord,toThee?"

But thatquestionwillhardlyarise, ifhe isnotcertain thathehasbeenredeemed,thathissinsarepardoned,andthathehasbeenacceptedasachildofGod.HewillnotfeelconstrainedtogivethankstoGodforthatofwhichheisnotsurethathehasreceivedit.Hewillhardlybeinapositiontoanswerwith thepoet: "Iwill take thecupof salvation,andcalluponthe name of the Lord. I will pay my vows unto the Lord, yea, in thepresenceofallhispeople."

TheChristian's life is intended tobea lifeof service in theKingdomofGod. He is a vessel of honour, sanctified, meet for the Master's use,prepareduntoeverygoodwork.Andtheservicethatisrequiredofhimisarduousandevenpartakesof thenatureof awarfare.Thebeliever is asoldierofJesusChrist,engagedinearnestbattleswiththepowersofevil.HenceheisurgedtoputonthewholearmourofGod,thathemayretainhispositionintheKingdomofGodandfrustratetheworksofthedevil.Heneedsallthespiritualstrengthathisdisposal,especiallythestrengththat comes from a living and active faith, and from the assurance ofsalvation.Ifhisgaitishaltinganduncertain,ifhisarmsareunsteady,ifhiseyeisnotclearandtrue,andifheislackinginconfidence,hewillnotbeabletodohisbestfortheCaptainofhissalvation.Butifhestandsinthe assurance of faith, hewillmarch to the battlewith confidence,willoccupyastrongposition,willaimwithprecision,andwillfightwiththestrength that comes from the confident expectation of victory. They

whoseheartsarealwaysfilledwithdoubtsandareconstantlyengagedinseekingassurance,arelikethesoldierthatspendsallhistimeseekinghisarmour or in putting it in shape, and meanwhile loses sight of theoncomingforcesoftheenemy.

The Bible clearly testifies to the fact that God's childrenmust contendwith many difficulties and are frequently subject to temptations andtrials.Notonlydotheyshareinthegeneralsufferingsofmankind;theyare also called upon to shoulder the cross and to bear the reproach ofJesusChrist.IfundersuchcircumstancestheyhavetheassuranceoffaithandareconfidentofthefactthattheyarechildrenofGodandthatHeistheirlovingFather,theywillnotonlyhavestrengthtobearthecross,butalsogracetorejoiceintribulations.Theywillstandfirmintheconvictionthat a heavenly Father governs their life and all its circumstances, thatthe trials and adversities that are sent to them are but parentalchastisements that minister to their spiritual welfare, that in all theirafflictionstheyenjoythesupportoftheeverlastingarmswhichwillcarrythemthrough,andthatthelightafflictionofthepresentwillissueinaneternalweightofglory.Inthatconvictiontheysingwiththepoet:"Manyare the afflictions of the righteous; but Jehovah delivereth him out ofthemall";andrejoicewithPaul:"ForIreckonthatthesufferingsofthepresenttimearenotworthytobecomparedwiththeglorywhichshallberevealedinus."Withouttheassuranceoffaith,however,theywillproveweakwhenthecloudsgather,whenthedarknessthickens,andwhenthestormsoflifebeatupontheirfrailvessel.Thendistrustsitsatthehelm,fear fills the heart, anxious questionings arise, and a dissatisfied spiritvents itself in subduedmurmurings or in bold outspoken protests. Thedoubting believer is "like the surge of the sea, driven by the wind andtossed."

Finally, the assurance of faith fills the hearts with the joy of salvation.Surely, of all the children ofmen none have such abundant reasons to"rejoice andbe exceeding glad" as theywhohave received the Spirit ofadoption.TheyarepartakersofthegreatestpossiblehonourinthattheyarechildrenofGod,andaschildrenheirsofeternal life.ThereforePaulsays:"RejoiceintheLordalways;againIwillsay,rejoice."Nowtheywholack theassuranceof faithandaregiventoconstantdoubts,banish the

joyofsalvationfromtheirheartsandoutoftheirlives,andoftengoaboutas if theywere of allmenmost pitiable. Let the children of God standupontheheightsofassuranceandpermitthelightofheaventofallupontheir earthly life. Then theywill go their way rejoicing, andwhen theyreachthelaststationofthejourney,theywillserenelyfacedeathinthefirmconvictionthatwhenthehouseofthistabernacleisbroken,theywillhaveabuilding fromGod,ahousenotmadewithhands,eternal in theheavens.Theyrejoice intheassurancethatthedayof theirdeath isbutthe birthday to a better life. And looking back upon their past life andforwardtotheireternalhome,theyjoinwithraptureintheswan-songofthe apostle: "I have fought the good fight, I have finished the course, Ihave kept the faith: henceforth there is laid up for me the crown ofrighteousness,whichtheLord,therighteousJudge,shallgivemeatthatday;andnottomeonly,buttoallthemthathavelovedhisappearing."2Tim.4:7,8.

"Wherefore,brethren,give themorediligence tomakeyourcallingandelection sure; for if ye do these things ye shall never stumble: for thusshallberichlysupplied toyou theentrance into theeternalkingdomofourLordandSaviourJesusChrist."2Pet.1:10,11.

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AssuranceofFaithbyLouisBerkhof,Copyright©2018

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