Vimeo: C.J.'s Scorecard (2010 Resolved Conference)

CJ's Scorecard from Resolved on Vimeo.

Vimeo: Al Mohler on Reading - Q&A (2010 Resolved Conference)

Al Mohler on Reading from Resolved on Vimeo.

Vimeo: John MacArthur on Reading to Know the Truth Q&A (2010 Resolved Conference)

John MacArthur on reading to know the truth from Resolved on Vimeo.

Vimeo: Steve Lawson on Studying God's Word Q&A (2010 Resolved Conference)

Steve Lawson on studying God's Word from Resolved on Vimeo.

Vimeo: Jonathan Rourke as C.J. Mahaney (Resolved 2010)

Jonathan Rourke as CJ Mahaney from Resolved on Vimeo.

A.W. Pink: Studies on Saving Faith, Part 4 - 15. Its Subjects

STUDIES ON SAVING FAITH

Part IV

15. ITS SUBJECTS

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Under this head we propose briefly to consider the character of those persons to whom the privilege of Christian assurance rightfully belongs. Here again there are two extremes to be guarded against. On the one hand is that class who have been deceived by the slogan "believe you are saved, and you are saved," which is best met by pointing out that genuine assurance is never any greater than is our evidence of the same. On the other hand are those who are fearful that such evidence is unattainable while the body of sin indwells them. To such we would ask, Is it impossible to ascertain whether or not the health of your body is sound? Are there not certain symptoms and signs which are a clear index? If I were doubtful, and feared that some fatal disease was beginning to grip me, I would seek a physician. Were he merely to look at me and then lightly say, Your health is good, I would leave him and seek another more competent. I would request a thorough overhauling: the taking of my blood-pressure, the sounding of my heart, the testing of my other vital organs. So it should be with the soul.

In seeking to determine from God’s Word who are entitled to Christian assurance, let us ask and answer a number of questions. Who are they with whom the great God dwells? "with him also that is of (not an haughty and boastful, but) a contrite and humble spirit" (Isa. 57:15); "to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My Word" (Isa. 66:2)—do you? Or do you joke over or argue about its sacred contents? Whom does God really forgive? They who "repent" and are "converted" (Acts 3:19), that is, they who turn their backs upon the world and sinful practices, and yield to Him; those in whose hearts God puts His "laws" and writes them in their minds, in consequence of which they love, meditate upon, and keep His commandments: note how Hebrews 10:16 precedes 10:17!

Who is the man whom Christ likened unto one who built his house upon the rock? Not merely him who "believes," but "whosoever heareth these sayings of mine, and doeth them" (Matt. 7:24). Who are truly born again? "Everyone that doeth righteousness" (1 John 2:29); they who "love the brethren" with such a love as is described in 1 John 3:17, 18. To whom does God experimentally reveal the eternal purpose of His grace? "The secret of the Lord is with them that fear him; and he will show them his covenant" (Ps. 25:14). "To him that ordereth his conversation aright will I show the salvation of God (Ps. 50:23). What are the identifying marks of a saving faith? One which "purifies their hearts" (Acts 15:9), "worketh by love" (Gal. 5:6), "overcometh the world" (1 John 5:4): only thus may I know that my faith is a living and spiritual one.

The birth of the Spirit can only be known from its effects (John 3:8). Thus, it is by comparing what God, in His Word, has promised to do in His elect with what His Spirit has, or has not, wrought in my heart, that I can ascertain whether assurance of salvation be my legitimate portion. This is "comparing spiritual things with spiritual" (1 Cor. 2:13). Wondrous things has God prepared "for them that love Him" (1 Cor. 2:9); how important then for me to make sure that I love Him. Many suppose that because they have (or had) a dread of eternal punishment, that therefore they love God. Not so: true love for God is neither begotten by fears of Hell nor hopes of Heaven: if I do not love God for what He is in Himself, then I do not love Him at all! And if I love Him, my desire, my purpose, my aim will be to please Him in all things. Much might be added to this section of our subject, but we trust that sufficient has been said to enable exercised and honest souls to learn how to identify those whom Scripture teaches are entitled to the assurance of salvation. 

HT:  PB Ministries

YouTube: The Corridor of Conversion (Steve Sanchez open air preaches to up to 90,000 people before USC game)

YouTube: Muslim Threatens Christians for Speaking About Muhammad

YouTube: Arab Festival 2009: Responses to Sharia in the US (David Wood and Nabeel Qureshi Respond to Objections)

YouTube: Arab Festival 2009 - Sharia Law in the U.S.? (Christians Unable to Distribute Tracts, Ask Questions, or Preach the Gospel)

YouTube: Christians Arrested for Preaching the Gospel in Dearborn, Michigan at 2010 Arab Festival (Interviews and Video Footage of Arrest)

YouTube: Dearborn Police - Defending Islam Against the Constitution

YouTube: Go Stand Speak - 20 Plus Preachers Inspire "Go Now" For His Glorious Gospel

YouTube: Wretched - Open Air Preaching, Parts 1 & 2 (Todd Friel, Josh Williamson)

Grace To You Audio Blog: Creation - Believe It Or Not (John MacArthur)

Shepherd's Conference 2010: As A Dying Man to Dying Men, (Alex Montoya) - mp3

I highly recommend listening to this sermon especially for those who are interested in open air preaching and for those who preach and teach in general.  I attended Dr. Montoya's seminar during the 2010 Shepherd's Conference.   This message will help you to prepare to teach and preach, and reminds you of the principles in preaching and how to prepare prior to preaching.  The link will lead you to the Shepherd's Conference page containing Dr. Montoya's message.

As A Dying Man to Dying Men, Alex Montoya (2010 Shepherd's Conference) (mp3 download)

A.W. Pink: Studies on Saving Faith, Part 4 - 14. Its Attainment

STUDIES ON SAVING FAITH

Part IV

14. ITS ATTAINMENT

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In writing to a company of the saints an apostle was inspired to declare, "Being confident of this very thing, that He which hath begun a good work in you will perform (or "finish") it until the day of Jesus Christ" (Phil. 1:6). That is what distinguishes the regenerate children of God from empty professors, from those who while having a "name to live" are really spiritually dead (Rev. 3:1). This is what differentiates true Christians from deluded ones. And in what does this "good work" which is "begun" within the saved consist? It is variously described in different Scriptures. It is the heart in being purified by faith (Acts 15:9). It is the love of God being shed abroad in the heart by the Holy Spirit (Rom. 5:5). It is the laws of God being written in their hearts (Heb. 8:10). Thus, the nature of Christian assurance is a well-founded knowledge that I am a child of God. The basis of this assurance is that there is an unmistakable agreement between my character, experience, and life, and the description which Holy Writ furnishes of the characters, experiences, and lives of God’s children. Therefore, the attainment of assurance is by an impartial scrutiny of myself and an honest comparing of myself with the scriptural marks of God’s children.

A reliable and satisfactory assurance cart only be attained or reached by means of a thorough self-examination. "O therefore, Christians, rest not till you can call this rest your own. Sit not down without assurance. Get alone, and bring thy heart to the bar of trial: force it to answer the interrogatories put to it; set the qualifications of the saints on one side, and the qualifications of thy soul on the other side, and then judge what resemblance there is between them. Thou hast the same Word before thee, by which to judge thyself now, as thou shalt be judged by at the great day. Thou mayest there read the very articles upon which thou shalt be tried; try thyself by these articles now. Thou mayest there know beforehand on what terms men shall then be acquitted or condemned. Try now whether thou art possessed of that which will acquit thee, or whether thou be in the condition of those that will be condemned; and accordingly acquit or condemn thyself. Yet be sure thou judge by a true touchstone, and mistake not the scripture description of a saint, that thou neither acquit nor condemn thyself by mistake" (The Saint’s Everlasting Rest, Richard Baxter, 1680).

The need for such self-examination is indeed great, for multitudes are deceived; quite sure that they are Christians, yet without the marks of one. "They say they are saved, and they stick to it they are, and think it wicked to doubt it; but yet they have no reason to warrant their confidence. There is a great difference between presumption and full assurance. Full assurance is reasonable: it is based on solid ground. Presumption takes for granted, and with brazen face pronounces that to be its own to which it has no right whatever. Beware, I pray thee, of presuming that thou art saved. If thy heart be renewed, if thou shalt hate the things that thou didst once love, and love the things that thou didst once hate; if thou hast really repented; if there be a thorough change of mind in thee; if thou be born again, then thou hast reason to rejoice: but if there be no vital change, no inward godliness; if there be no love to God, no prayer, no work of the Holy Spirit, then thy saying ‘I am saved’ is but thine own assertion, and it may delude, but it will not deliver thee" (C. H. Spurgeon on 1 Chron. 4:10).

O what efforts Satan puts forth to keep people from this vitally important and all-necessary work of self-examination. He knows full well that if many of his deceived victims set about the task in earnest, they would soon discover that no miracle of Divine grace has been wrought in them, and that this would cause them to seek the Lord with all their hearts. He knows too that real Christians would gain much advantage against the power of indwelling sin would they but thoroughly search their own hearts. Many are diverted from this wholesome work by the evil example set by so many who now bear the name of Christ. Not a few argue, if he or she (that claims to have been a Christian so much longer and appears to know the Bible so much better), who is so worldly, so governed by the "lust of the flesh, and the lust of the eyes, and the pride of life," is sure he is bound for Heaven, why should I be concerned?

But the state of men’s hearts is what holds so many back from the discharge of this duty. Some are so ignorant that they know not what self-examination is, nor what a servant of God means when he seeks to persuade them to "prove your own selves" (2 Cor. 13:5). Others are so much in love with sin and have such a dislike for the holy ways of God, they dare not venture on the trial of their state, lest they should be forced from the course they so much relish, to one which they hate. Others are so taken up with their worldly affairs, and are so busy providing for themselves and their families, they say, "I pray thee have me excused" (Luke 14:18). Others are so slothful that they cannot be induced on any consideration to be at those pains which are necessary in order to know their own hearts.

Pride holds many back. They think highly of themselves. They are so sure of their salvation, so thoroughly convinced that all is right between their souls and God, they deem any search after proof and testing of themselves by Scripture to see if they have the marks of those who are "new creatures in Christ Jesus," as quite unnecessary and superfluous. They have been brought up in a religious atmosphere where none of those professing the name of Christ expressed any doubts about their state. They have been taught that such doubtings are of the Devil, a calling into question the veracity of God’s Word. They have heard so many affirm "I know that my Redeemer liveth," they felt it their duty to echo the same, forgetting that he who first uttered these words (Job 19:25) was one of whom God said, "There is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil" (Job 1:8).

Tens of thousands have been taught that it is wrong for the Christian to look within himself, and they have blindly followed the advice of such physicians "of no value." How can it be wrong for me to examine my heart to see whether or not God has written His laws upon it (Heb. 8:10)? How can it be wrong for me to look and see whether or not God has begun a "good work" in me (Phil. 1:6)? How can it be wrong for me to test myself by the Parable of the Sower to see which of its four soils represents my heart? How can it be wrong to measure myself by the Parable of the Virgins, and ascertain whether or not the "oil" of regenerating and sanctifying grace is within the "vessel" of my soul (Matt. 25:4)? Since God Himself declares, "If any man have not the Spirit of Christ, he is none of His" (Rom. 8:9), how can it be wrong for me to make sure that I am indwelt by Him?

Rightly did an eminent Puritan say, "The Scripture abounds in commands and cautions for our utmost diligence in our search and inquiry, whether we are made partakers of Christ or not, or whether His Spirit dwell in us or not; which argue both the difficulty of attaining an assured confidence herein, as also the danger of our being mistaken, and yet the certainty of a good issue upon the diligent and regular use of means to that purpose" (John Owen on Heb. 3:14, 1670). Alas, this is what has been so strenuously opposed by many during the last two or three generations. An easy-going religion, well calculated to be acceptable unto the slothful, has been zealously propagated, representing the salvation of the soul and assurance of the same as a very simple matter.

It is very evident to one who has been taught of God that the vast majority of present-day evangelists, tract-writers, and "personal workers" do not believe one-half of what Holy Writ declares concerning the spiritual impotency of the natural man, or the absolute necessity of a miracle of grace being wrought within him before he can savingly turn to Christ. Instead, they erroneously imagine that fallen man is a "free moral agent," possessing equal power to accept Christ as to reject Him. They suppose all that is needed is information and coercion: to preach the Gospel and persuade men to believe it. But have they never heard of the Holy Spirit? O yes, and say they believe that only He can effectually convict of sin and regenerate. But do their actions agree with this? They certainly do not, for not only is there practically no definite waiting upon God and an earnest seeking from Him the power of His Spirit, but they sally forth and speak and write to the unsaved as if the Holy Spirit had no existence.

Now just as it is plainly implied by such "novices" that lost sinners can receive Christ any time they make up their minds to do so, just as they are constantly told that nothing more is needed than to believe that Christ died for them and rest on John 3:16 and salvation is theirs; so the idea has been inculcated that the professing Christian may enjoy the full assurance of faith any time he wishes, and that nothing more is required for this than to "rest on John 5:24," etc. One verse of Holy Scripture is sufficient to give the lie to this popular delusion: "The Spirit itself beareth witness with our spirit that we are the children of God" (Rom. 8:16). If the written promises of God were sufficient of themselves to produce assurance, then what is there need for the third person of the Godhead to "bear witness" with the spirit of the Christian that he is a child of God?

As this verse is virtually given no place at all in modern ministry, let us ponder its terms: "The Spirit itself beareth witness with our spirit, that we are the children of God." The clear implication of these words is that the actual existence of the saint’s sonship is, at times at least, a matter of painful uncertainty, and that the supernatural agency of the Spirit is required to authenticate the fact, and thus allay all fear. To be fully assured of the amazing fact that God is my spiritual Father, demands something more than the testimony of my own feelings, or the opinions of men; and, let us reverently add, something more than resting upon a Divine promise. Millions have "rested on" the words "this is my body," and no argument could persuade them that the bread upon the Lord’s table was not actually changed into Christ’s literal flesh.

Who so competent to authenticate the work of the Spirit in the heart as the Spirit Himself? What, then, is the mode of His testimony? Not by visions and voices, nor by any direct inspiration or new revelation of truth. Not by bringing some verse of Scripture (of which I was not thinking) vividly before the mind, so that the heart is made to leap for joy. If the Christian had no surer ground than that to stand upon, he might well despair. Satan can bring a verse of Scripture before the mind (Matt. 4:6), and produce in his victims strong emotions of joy, and impart a false peace to the soul. Therefore the witness of the Spirit, to be decisive and conclusive, must be something which the Devil cannot duplicate. And what is that? This: Satan cannot beget Divine grace and impart real holiness to the heart.

"The Spirit itself beareth witness with our spirit." To "bear witness with" is a legal term, and signifies to produce valid and convincing evidence. "Our spirit" here has reference to the renewed conscience. Concerning natural men it is said, "which show the work of the law written in their hearts, their conscience also bearing witness" (Rom. 2:15). But the conscience of the natural man is partial, dim-sighted, stupid. Grace makes it tender, pliant, and more able to do its office. The desire of the regenerate man, and unto which he exercises himself, is "to have always a conscience void of offense toward God, and toward men" (Acts 24:16). Where such a conscience is (by grace) maintained, we can say with the apostle, "Our rejoicing is this (what? resting on John 3:16? No, but) the testimony of our conscience, that in simplicity and godly sincerity. . .we have had our conversation in the world" (2 Cor. 1:12).

Was the beloved Paul off the right track when he found something in himself which afforded ground for "rejoicing"? According to many present-day teachers(?) he was. It is a great pity that these men do not give less attention to human writings, and more to the Holy Scriptures, for then they would read "The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself" (Prov. 14:14). If that text be despised because it is in the O. T., then we also read in the N.T. "But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another" (Gal. 6:4). Once more, "let us not love in word, neither in tongue; but in deed and in truth: And hereby we know that we are of the truth, and shall assure our hearts before Him" (1 John 3:18, 19). What is the method which God here sets before His children for assuring their hearts before Him? Not in telling them to appropriate one of His promises, but to walk in the Truth, and then their own spirit will bear witness to their Divine sonship.

"The Spirit itself beareth witness with our spirit, that we are the children of God." In addition to the testimony of a renewed conscience which is enjoyed by the Christian when he (by grace) is walking in the Truth, the Spirit adds His confirmation. How? First, He has laid down clear marks in the Scriptures by which we may settle the question: "For as many as are led by the Spirit of God, they are the sons of God" (Rom. 8:14)—why tell us this, if "resting on John 5:24" be all that is necessary? Second, by working such graces in the saints as are peculiar to God’s children: in Galatians 5:22 these graces are expressly designated "the fruit of the Spirit." Third, by His spiritual consolation: "walking in the fear of the Lord, and in the comfort of the Holy Ghost" (Acts 9:31, and cf. Rom. 15:13). Fourth, by producing in the Christian the affections which dutiful children bear to a wise and loving Parent (Rom. 8:15).

To sum up: the blessed Spirit witnesses along with our spirit that we are the children of God by enabling us to discern (in the light of Scripture) the effects and fruits of His supernatural operation within us. The breathings of the renewed heart after holiness, the pantings after a fuller conformity to the image of Christ, the strivings against sin, are all inspired by Him. Thus, by begetting in us the Divine nature, by teaching us to deny "ungodliness and worldly lusts," and to "live soberly, righteously, and godly, in this present world" (Titus 2:12), the Spirit conducts us to the sure conclusion that we are the children of God. Thereby He shows us there is a real correspondency between our experience and revealed truth. "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit" (1 John 4:13).

H.T.:  PB Ministries

Grace To You Audio Blog: Can You Study A Miracle? (John MacArthur)

YouTube: How to Witness Honestly (Advice from Paul Washer)

Grace To You Audio Blog: Chance vs. God - The Battle of First Causes (John MacArthur)

YouTube: 8,000 MacArthur Study Bibles Passed Out to 8,000 Pastors at Pastors Conference in Uganda (U10 HBC Conference Hemet)

Grace To You Audio Blog: Evolution Is False Religion (John MacArthur)

YouTube: God Saves Bad People (Art Azurdia)

A.W. Pink: Studies on Saving Faith, Part 4 - 13. Its Basis

STUDIES ON SAVING FAITH

Part IV


13. ITS BASIS

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The task which these articles set before us is by no means easily executed. On the one hand, we wish to be kept from taking the "children’s" bread and casting it to the "dogs"; on the other, it is our earnest prayer that we may be delivered from casting a stumblingblock before any of God’s "little ones." That which occasions our difficulty is the desire to expose an empty profession and to be used of God in writing that which, under His free Spirit, may be used in removing the scales from the eyes of those who, though unregenerate, are resting with carnal confidence on some of the Divine promises given to those who are in Christ—for while a sinner is out of Christ none of the promises belong to him: see 2 Corinthians 1:20. Notwithstanding, it behooves us to seek wisdom from above so that we may write in such a way that any of Christ’s who are yet not established in the faith may not draw the conclusion they are still dead in trespasses and sins.

Having before us the twofold objective named above, let us ask the question, Is a simple faith in Christ sufficient to save a soul for time and eternity? At the risk of some readers turning away from this article and refusing to read further, we unhesitatingly answer, No, it is not. The Lord Jesus Himself declared, "Except ye repent, ye shall all likewise perish" (Luke 13:3). Repentance is just as essential to salvation as is believing. Again, we read that, "wilt thou know, O vain man, that faith without works is dead" (James 2:20). A "simple faith" which remains alone, a faith which does not purify the heart (Acts 15:9), work by love (Gal. 5:6), and overcome the world (1 John 5:4), will save nobody.

Much confusion has been caused in many quarters through failure to define clearly what it is from which the sinner needs saving. Only too often the thought of many minds is restricted to Hell. But that is a very inadequate conception, and often proves most misleading. The only thing which can ever take any creature to Hell is unrepented and unforgiven sin. Now on the very first page of the N. T. the Holy Spirit has particularly recorded it that, the incarnate Son of God was named "Jesus" because "he shall save his people from their sins" (Matt. 1:21). Why is it that that which God has placed at the forefront is relegated to the rear by most of modern evangelists? To ask a person if he has been saved from Hell is much more ambiguous than to inquire if he has been saved from his sins.

Let us attempt to enlarge on this a little, for thousands of professing Christians in these days have but the vaguest idea of what it means to be saved from sin. First, it signifies to be saved from the love of sin. The heart of the natural man is wedded to everything which is opposed to God. He may not acknowledge it, he may not be conscious of it, yet such is the fact nevertheless. Having been shapen in iniquity and conceived in sin (Ps. 51:5), man cannot but be enamoured with that which is now part and parcel of his very being. When the Lord Jesus explained why condemnation rests upon the unsaved, He declared "men loved darkness rather than light" (John 3:19). Nothing but a supernatural change of heart can deliver any from this dreadful state. Only an omnipotent Redeemer can bring us to "abhor" (Job 42:6) ourselves and loath iniquity. This He does when He saves a soul, for "the fear of the Lord is to hate evil" (Prov. 8:13).

Second, to be saved from our sins is to be delivered from the allowance of them. It is the unvarying tendency of the natural heart to excuse evil-doing, to extenuate and gloss it over. At the beginning, Adam declined to acknowledge his guilt, and sought to throw the blame upon his wife. It was the same with Eve: instead of honestly acknowledging her wickedness, she attempted to place the onus on the serpent. But how different is the regenerated person’s attitude toward sin! "For that which I do, I allow not" (Rom. 7:15): Paul committed sin, but he did not approve, still less did he seek to vindicate, it. He disclaimed all friendliness toward it. Nay, more; the real Christian repents of his wrongdoing, confesses it to God, mourns over it, and prays earnestly to be kept from a repetition of the same. Pride, coldness, slothfulness, he hates, yet day by day he finds them reasserting their power over him; yet nightly he returns to the Fountain which has been opened "for sin and for uncleanness" (Zech. 13:1), that he may be cleansed. The true Christian desires to render perfect obedience to God, and cannot rest satisfied with anything short of it; and instead of palliating his failures, he mourns over them.

Third, to be saved from our sins is to be delivered from the reigning power or mastery of them. Sin still indwells the Christian, tempts, annoys, wounds, and daily trips him up: "in many things we offend all" (James 3:2). Nevertheless, sin is not the complete master of the Christian, for he resists and fights against it. While far from being completely successful in his fight, yet, on the other hand, there is a vast difference between him and the helpless slaves of Satan. His repenting, his prayers, his aspirations after holiness, his pressing forward unto the mark set before him, all witness to the fact that sin does not have "dominion" over (Rom. 6:14) him. Undoubtedly there are great differences of attainment among God’s children: in His high sovereignty, God grants more grace unto one than to another. Some of His children are far more plagued by constitutional sins than others. Some who are very largely delivered from outward transgressions are yet made to groan over inward ones. Some who are largely kept from sins of commission have yet to bewail sins of omission. Yet sin is no longer complete master over any who belong to the household of faith.

The last sentence may perhaps discourage some who have a sensitive conscience. He who is really honest with himself and has had his eyes opened in some degree to see the awful sinfulness of self, and who is becoming more and more acquainted with that sink of iniquity, that mass of corruption which still indwells him, often feels that sin more completely rules him now than ever it did before. When he longs to trust God with all his heart, unbelief seems to paralyze him. When he wishes to be completely surrendered to God’s blessed will, murmurings and rebellion surge within him. When he would spend an hour in meditating on the things of God, evil imaginations harass him. When he desires to be more humble, pride seeks to fill him. When he would pray, his mind wanders. The more he fights against these sins, the further off victory seems to be. To him it appears that sin is very much the master of him, and Satan tells him that his profession is vain. What shall we say to such a dear soul who is deeply exercised over this problem? Two things.

First, the very fact that you are conscious of these sins and are so much concerned over your failure to overcome them, is a healthy sign. It is the blind who cannot see; it is the dead who feel not—true alike naturally and spiritually. Only they who have been quickened into newness of life are capable of real sorrow for sin. Moreover, such experiences as we have mentioned above evidence a spiritual growth: a growth in the knowledge of self. As the wise man tells us, "he that increaseth knowledge increaseth sorrow" (Eccl. 1:18). In God’s light we see light (Ps. 36:9). The more the Holy Spirit reveals to me the high claims of God’s holiness, the more I discover how far short I come of meeting them. Let the midday sun shine into a darkened room, and dust and dirt which before were invisible are now plainly seen. So with the Christian: the more the light of God enters his heart, the more he discovers the spiritual filth which dwells there. Beloved brother, or sister, it is not that you are becoming more sinful, but that God is now giving you a clearer and fuller sight of your sinfulness. Praise Him for it, for the eyes of the vast majority of your fellows (religionists included) are blind, and cannot see what so distresses you!

Second, side by side with sin in your heart is grace. There is a new and holy nature within the Christian as well as the old and unholy one. Grace is active within you, as well as sin. The new nature is influencing your conduct as well as the old. Why is it that you so desire to be conformed to the image of Christ, to trust Him fully, love Him fervently, and serve Him diligently? These longings proceed not from the flesh. No, my distressed brother or sister, sin is not your complete master; if it were, all aspirations, prayers, and strivings after holiness would be banished from your heart. There are "as it were the company of two armies" (Song of Sol. 6:13) fighting to gain control of the Christian. As it was with our mother Rebekah—"the children struggled together within her" (Gen. 25:22)—so it is with us. But the very "struggle" shows that the issue is not yet decided: had sin conquered, the soul would no longer be able to resist. The conqueror disarms his enemy so that he can no longer fight back. The very fact that you are still "fighting" proves that sin has not vanquished you! It may seem to you that it soon will: but the issue is not in doubt—Christ will yet save you from the very presence of sin.

Having sought in the above paragraphs to heed the injunction found in Hebrews 12:12, 13 to "lift up the hands which hang down, and the feeble knees," and to make "straight paths" for the feet of God’s little ones, "lest that which is lame be turned out of the way," let us again direct our attention unto those who "have not a doubt" of their acceptance in Christ, and perhaps feel no personal need for what has been said above. The Lord declared that a tree is known by its fruits, so there cannot be anything wrong in examining the tree of our heart, to ascertain what kind of "fruit" it is now bringing forth, and discover whether it be such as may proceed from mere nature, or that which can only issue from indwelling grace. It may at once be objected, But nothing spiritual can issue from ourselves. From our natural selves, No; but from a regenerated person, Yes. But how can an evil tree ever be any different? Christ said, "Make the tree good, and his fruit good" (Matt. 12:33). This is typed out by engrafting a new slip on an old stock. 

All pretentions unto the present enjoyment of the assurance of faith by those whose daily lives are unbecoming the Gospel are groundless. They who are confident of entering that Eternal Happiness which consists very much in a perfect freedom from all sin, but who now allow themselves in the practice of sin (persuading themselves that Christ has fully atoned for the same), are deceived. None truly desire to be free from sin in the future, who do not sincerely long to forsake it in the present. He who does not pant after holiness here is dreadfully mistaken if he imagines he desires holiness hereafter. Glory is but grace consummated; the heavenly life is but the full development of the regenerated life on earth. Neither death nor the second coining of Christ will effect any radical change in the Christian: it will only perfect what he already has and is. Any, then, who pretend unto the assurance of salvation, boast of their pardon and present possession of eternal life, but who have not an experience of deep sorrow for sin, real indignation against it, and hatred of themselves because of transgressions, know nothing at all of what holy assurance is.

In considering the basis of the Christian’s assurance we must distinguish sharply between the ground of his acceptance before God, and his own knowledge that he is accepted by Him. Nothing but the righteousness of Christ-wrought out by Him in His virtuous life and vicarious death—can give any sinner a perfect legal standing before the thrice holy God. And nothing but the communication of a new nature, a supernatural work of grace within, can furnish proof that the righteousness of Christ has been placed to my account. Whom God legally saves, he experimentally saves; whom He justifies, them He also sanctifies. Where the righteousness of Christ is imputed to an individual, a principle of holiness is imparted to him; the former can only be ascertained by the latter. It is impossible to obtain a scriptural knowledge that the merits of Christ’s finished work are reckoned to my account, except by proving that the efficacy of the Holy Spirit’s work is evident in my soul.

"Wherefore the rather, brethren, give diligence to make your calling and election sure" (2 Pet. 1:10). Why that order of "calling" before "election"? Here it is the converse of what we find in Romans 8:29, 30, "whom he did (1) predestinate, them he also (2) called"; but here in Peter the Christian is bidden to make sure (1) his "calling" and (2) his "election." Why this variation of order? The answer is simple: in Romans 8:29, 30, it is the execution of God’s eternal counsels; but in 2 Peter 1 it is the Christian’s obtaining an experimental knowledge of the same. I have to work back from effect to cause, to examine the fruit so as to discover the nature of the tree. I have no immediate access to the Lamb’s book of life, but if I obtain clear proof that I have been effectually called by God out of the darkness of sin’s enmity into the light of reconciliation, then I know that my name is written there.

And how am Ito make my "calling and election sure"? The context of this passage tells me very plainly. In verses 5-7 we read, "And besides this, giving all diligence, add to your faith virtue; and to virtue, knowledge; and to knowledge temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love." There we have a summary of those graces which make up the Christian character. The word "add" signifies "supply in connection with," just as in a choir a number of parts and voices unite together in making harmony; or, as in a rainbow the various colors, side by side, blend into one beautiful whole. In the previous verses the apostle had spoken of the grace of God manifested toward His elect: by regeneration they had "escaped the corruption that is in the world through lust." Now he adds, Rest not satisfied with a negative salvation, but press forward unto perfection: be in thorough earnest to "add to your faith" these virtues. Faith is not to be alone, but the other spiritual graces must supplement and adorn it.

In verses 8, 9 the Spirit moved the apostle to set before us the consequences of a compliance or a non-compliance with the duties specified in verses 5-7. The "these things" in verse 8 are the seven graces of the previous verses. If "all diligence" be devoted to the acquiring and cultivating of those lovely virtues, then a certain consequence is sure to follow: as cause stands to effect, so is fruitfulness dependent on Christian diligence. Just as the neglect of our daily food will lead to leanness and feebleness, just as lack of exercise means flabby muscles, so a disregard of the Divine injunction of verse 5 issues in soul-barrenness, lack of vision, and loss of holy assurance. This brings us now to verse 10.

The "Wherefore the rather, brethren," of verse 10 points to a contrast from the sad tragedy presented in verse 9. There we see the pitiful results of being in a backslidden state of soul. There is no remaining stationary in the Christian life: he who does not progress, retrogrades. He who does not diligently heed the Divine precepts, soon loses the good of the Divine promises. He who does not add or conjoin with his "faith" the graces mentioned in verses 5-7, will soon fall under the power of unbelief. He who does not cultivate the garden of his soul, will quickly find it grown over with weeds. He who neglects God’s exhortations will lose the joy of His salvation, and will lapse into such a state of doubting that he will seriously question his Divine sonship. To prevent this the apostle says, "Wherefore the rather, brethren, give diligence to make your calling and election sure."

The obvious meaning, then, of this exhortation in 2 Peter 1:10 is, Bestir yourselves, take pains to secure satisfactory evidence that you are among the effectually called and elect of God. Let there be no doubt or uncertainty about it: you profess to be a child of God, then justify your profession by cultivating the character and displaying the conduct of one. Sure proof is this that something more than a mere resting upon John 5:24 or Acts 16:3 1 is demanded of us! It is only in proportion as the Christian manifests the fruit of a genuine conversion that he is entitled to regard himself and be regarded by others as one of the called and elect of God. It is just in proportion as we add to our faith the other Christian graces that we have solid ground on which to rest the assurance we belong to the family of Christ. It is not those who are governed by self-will, but "as many as are led by the Spirit of God, they are the sons of God" (Rom. 8:14).

"In times so critical to the interests of vital religion, and amidst such awful departures from the faith as we are daily called upon to behold, it becomes a very anxious inquiry in the breasts of the humble—Is there no method under Divine grace by which the believer may arrive to a well-grounded assurance, concerning the great truths of the Gospel? Is it not possible for him to be so firmly settled in those great truths, as that he shall not only be ready ‘to give an answer to every one that asketh him a reason of the hope that is in him,’ but to find the comfort of it in his own mind, that his faith ‘doth not stand in the wisdom of men, but in the power of God’? To this inquiry I answer, Yes, blessed be God, there is. An infallible method is discovered, at once to secure from the possibility of apostasy, and to afford comfort and satisfaction to the believer’s own mind, concerning the great truths of God; namely, from the Spirit’s work in the heart; by the sweet influences of which he may find ‘joy and peace in believing, and abound in hope through the power of the Holy Spirit’" (Robert Hawker, 1803).

Christian assurance, then, is a scripturally-grounded knowledge that I am in the Narrow Way which leadeth unto life. Thus, it is based upon the Word of God, yet consists of the Holy Spirit’s enabling me to discern in myself a character to which the Divine promises are addressed. We have the same Word to measure ourselves by now as God will judge us by in the Day to Come. Therefore it behooves every serious soul to prayerfully and carefully set down the scriptural marks of God’s children on the one side, and the characteristics of his own soul and life on the other, and determine if there be any real resemblance between them. We will close this section by quoting from the saintly Samuel Rutherford (1637).   You may put a difference betwixt you and reprobates if you have these marks: If ye prize Christ and His truth so as you will sell all and buy Him, and suffer for it. If the love of Christ keeps you back from sinning more than the law or fear of hell does. If you be humble, and deny your own will, wit, credit, case, honour, the world, and the vanity and glory of it. Your profession must not be barren and void of good works. You must in all things aim at God’s honour; you must eat, sleep, buy, sell, sit, stand, speak, pray, read, and hear the Word with a heart purpose that God may be honoured. Acquaint yourself with daily praying; commit all your ways and actions to God by prayer, supplication and thanksgiving; and count not much for being mocked, for Christ Jesus was mocked before you."

HT:  PB Ministries

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