Ancient Wisdom That Works Today

Assurance of Being Born Again

The problems that occur in relation to the topic of Assurance are due partially to centuries of mass acceptance of false doctrines. These include the perversion of the Arminian gospel of easy believism and the inner revelatory full assurance that accompanies the on demand regeneration of the one “receiving Jesus”.  Another is the ambiguous way assurance has been presented. The recent lack of the clear precise teaching that was in the Westminster Confession of Faith, which distinguishes between the certainty of faith one has in conversion, and one’s own personal assurance of being in a state of grace. These have been blurred into the same thing. The fact that one theologian has used the term applying to the one that another man has used to apply to the other has not helped. Though they both may agree concerning the distinctness of these two matters, the lack of agreement on a proper term has left confusion. It would be  more clear to use, “assurance of faith” for saving faith and “assurance of hope or sense” for one’s surety he is truly born again. Some define assurance of faith as that certainty we  may arrive at that confirms to us we have been converted by God’s Grace. Whereas saving faith is that infallible belief and trust in Christ  and His word at regeneration.

The fact is that most historical theologians agree there are these two different subjects. We must make certain that we properly understand what an author meant by the terms he used and the terms we choose to use, so that our listeners are fully aware of what we are talking about at the time. This is of primary importance, because to give a man a false assurance of being in a state of grace, simply because we confused the term with the certainty of saving faith he should have, can be the deception that damns one eternally. And at least it certainly deprives him of the benefits of drawing nearer to Christ through self examination and ultimately by having that true fullness of assurance of our being indwelt by the Spirit that we may obtain.

A second matter is the semantic of full assurance versus assurance.  Some would be clear to say that full assurance is not of the essence of saving faith, just some measure of personal confidence or hope must be. Some would say there is a hope or confidence or surety that grows in degrees and full assurance is the final stage when one never doubts again. Still others say the full assurance may be lost or diminished. These words only point out with what difficulty this topic is explained or fully understood. This issue is not as dangerous a misconception as the first, but let us see if we all can come to a decision on how we will present it most clearly.

First and primary we must understand that  a man’s own awareness that he is now in a state of grace is not of the essence of saving faith or regeneration. We are to look to Christ to be saved, not to look for the benefit of knowing that we are saved. In fact we must be regenerated before we could know that we have been. Now these two may come at near the same time in some people, but we should not think it is more often this way than that it become more certain over a period of time. We are never told in scripture that we must know that we are saved, to be saved. Or to look for a time when were were converted. Rather there is much exhortation to make sure we are converted. We are told to look for the signs and fruits to find out if we are saved. Much of the book of 1st John is written to help us find this out.

The Aposlte John’s words: I  have written these things that you may know you have eternal life, would be foolish if it was always known already at first conversion.  I see so many people take so lightly the issue of being sure they are truly born again. On such an issue so important we should take every effort to make absolutely certain. We are all the more needful of care,  knowing there is a false assurance and that there are those who sincerely believe they have the Spirit of God bearing witness that they are saved, (yet manifest that they do not, by obvious outward lack of obedience to scripture and walking after Christ). Satan manifests himself as an angel of light. And scripture warns of false believers and teachers who are deceived.       The reason many do not want to see this issue is because by its nature it forces us to look anew at our own state and forces us to question “Am I in a state of grace?”

I can think the only one who would detest this doctrine, is one who must fear that his assurance may not be real. For if he is saved this scrutiny can do no harm and it can only lead to more thankfulness and praise to God and steadfastness of that which he claims to already have. Some would say “I’d be doubting God if I questioned my state. Scripture never tells us examining whether we are truly saved is sin. It is diligence not faithlessness that would prompt the act. Has He not promised to save those who believe?”  Yes but we are told the heart of man is deceitful and the question is not doubting God, whether He will do as He says, but questioning the deceitful heart whether it has what it subjectively asserts. If he has true faith why would a man fear this diligence on so serious a matter? This avoidance, most of all, would cause me to wonder if Satan was not at work trying to prevent the uncovering of that false peace that cheats us of the reality of what we could have in Christ. If there is grace, there will be fruits.   If the Spirit is in us there will be evidence of his sanctificating work. So let us look to see what has been and is changing by that gracious work  and have more cause to praise God.  Seeing then we have so many admonitions to this duty let us therefore humbly take a look at this subject once more and pray that the Spirit of truth would grant us proper knowledge. And let us endeavor to make sure we do not casually speak of this topic and assume everyone will know what we mean when we use the word assurance. Please seriously read and consider the following words agreed to by so many of God’s ministers who have spoken to this issue to prevent this misconception in their teachings.

The major difficulty in this subject arises in the two areas of: the objects of assurance and what it is that is affected by its strength and weakness. In the first place, more precise theologians have made distinctions between assurance of faith, relating to that which is to be believed about God, Christ and Their work; which they say a believer must have infallibly.  The other is an assurance of hope or of grace & salvation, which relates to that man’s awareness of his own certainty of being regenerated; which they say is not of the essence of saving faith and may be weaker or stronger at various times in life. Others seem to confuse these two, and there lies the struggle in coming to agreement about its being part of saving faith.

For example Calvin, who virtually contradicts what he has just said to explain the experience of people he knew and those in scripture.  Institutes 3,2,16-18. Or else he is just showing the other side of the issue that at first glance seems to be so clearly stated by one way. Then as he begins to discuss the experiential aspect it seems to be opposite. Secondly, some men teach that assurance is strong or weak in degrees of consolation and comfort it brings the believer. This then argues over what degree of certainty one must have. Others hold strength is measured in how much conflict it takes before it is shaken or diminished. These concepts are not trifles but are important issues in themselves and when they are not distinguished by those discussing the subject, it can only lead to confusion and disagreement.

It is therefore essential that we are distinct and precise in expressing what specific aspect of assurance we are referring to. We can not just say assurance and assume the other is thinking of the same aspect we are. If we are careful to make clear what we are referring to, we can have a common basis for discussion with another who may be thinking of the issue from a different perspective.  Men may still disagree on an issue, but they will know which one.  Without this clarity some may be arguing about two different aspects, and not seeing this; they never come to agreement;  which they could have. If on the issue of assurance there was primarily a misunderstanding of terms between them, that is too bad they weren’t able to calmly define terms and be clear.  The semantics and way things are phrased is very important in this issue. I hope we do not have to repeat the same errors of theologians of our past, but learn from them.

If a Christian loses his assurance to the point of doubting he is saved or fearing he may not be; then in that state, for that time, till his faith increase and assurance return, he is one who does not have assurance. So do we tell him we doubt he is saved? No! And if  this one can doubt he is saved now  after living the life for a while, how can it be that a new convert still with much ignorance and sin,  could not have the same feeling of not being sure that God has had mercy on him. If we don’t see this, we fall into that same Arminian gospel heresy of  trying to comfort the possible new convert by telling him surely Christ died for him and that he is saved because he made this external profession and to cease his doubts and be assured. When moments earlier we told him, if we preached a true gospel, that he was a vile sinner who was apart from God and under His wrath and should beg for the Lord to have mercy on him, which He did not have to do. Now if it is to the Lord to have mercy on whom He will and not at this man’s own control to get saved, then He may question whether God will or has yet chosen to have mercy on him? Yes we tell him all who sincerely repent and believe, God will have mercy on. But he, new to this, may not be sensible of his emotions, or is not trusting  them to not be deceiving him on this important a matter as his soul.

Since the apparent effect of this assurance is comfort and peace, thankfulness etc. these are emotions not a fact that he is able to visibly see his name in the book of life, he is not sure.  And this is altogether possible for any believer. If it is possible for an older believer, it is impossible to say it can’t be this way in a new believer. An unbeliever can not and should not think that Christ died for him; nor does scripture tell him to. This is wrong. This is Arminian. Not until he is regenerated can he know Christ died for him. In an unregenerate state he can not believe or do good. Our emphasis in proclaiming the gospel is not to tell people they must believe Christ died for you.  We can not tell people Christ died for you. We teach, you must believe in Christ and He has died for all who truly repent and believe. And that Christ is honestly offered to anyone who will trust in Him as Lord and Savior of their life. But in a Free Will Gospel, a man has not believed until he believes Christ died for him. And this is why they see assurance as part of that first belief to get regenerated. It is because of their false gospel, Christ died for you, believe this and you will be saved. It is subtle, yet wrong and leads to further error. We do not tell people to believe they are saved, but believe to be saved. Yes we must know that Christ is offered to all, though we know not all will truly believe. Yes we must apply to Christ to own Him as our own, and receive the forgiveness as applying to us individually, but this is different. We do not force on the new professor that he must believe he has indeed truly believed and is now in a state of grace. This is for the Spirit to confirm to him. We can not say to him, you are saved,  since we cannot know this absolutely. If he has not truly believed we force deception on him. We can tell him if he has truly believed he can be assured he is safe. And to persevere in his believing that he may know he has passed from death to life. The Free Will gospel method of today; which accepts the mere intellectual assent pointed toward Christ as true faith, will look to a profession and say, “you said you believed so you are saved.”.  Because they believe it is in man’s power to believe and be saved and not of God’s election. They think that a normal belief, which is all man is capable of, is what saves. So when he does it, they presume to know he is saved. This is exactly why some, in opposition to the hypercalvinistic preperationists, (who would not offer the gospel to any who were not only mourning under conviction of their sin, but were also convinced that their mourning was indeed from grace); went to the opposite extreme of saying the gospel is offered to all, therefore all are prepared and can believe. It is in their power.

To be regenerated: We must believe the gospel and believe that Christ is offered to us. We are sure or assured of the fact that he is held out for us and will save all who truly believe and repent. We do not need to believe or be totally assured that Christ did in fact die for me as an individual; or that I am in a state of Grace now.   Matt 5:3,4,6;  Asaph;   Is 50:10;  Lk. 18:13 contrasted with Heb 4:16 and Heb 10:22 It is not essential to know certainly that I have acted in true faith, but, it is enough that I do it. God knows for certain. The apostles knew the Father but they did not know they knew Him. John 14:8-9  8 Philip saith unto him, Lord, shew us the Father,  and it sufficeth us.  9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he  that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

We must always have a seed of true faith remaining in us, but through our sin we may be in such darkness for a time that we are no longer conscious of that seed.  When we come to the Lord, we do not come to the blessings of Christ. The focus and object of our first faith is Christ Himself, not the promises of blessings. The blessings can only come to one who has believed and repented. The blessings then must follow or flow from regeneration. Only after a man has truly been regenerated can he come to believe the blessings promised to believers are his, peace, forgiveness, glory, etc. Some may be assured of this fact of their regeneration from the early moments of conversion others may only gradually gain an increasing hope of this to be true in them as they persevere in faith and see the fruit of the Spirit and faith in their lives. Assurance is a confirming of what faith has done. So the sealing comes after, confirming what has previously been done.  Eph 1:13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (KJV)

We should know, though all may have a hope, not all necessarily will have full assurance before their death. That assurance is held out for all men, yet it is a blessing and grace of the Spirit. Therefore all  ought to be urged to apply themselves diligently to the means to seek for it for the benefit of their soul and glory of God. They should be exhorted that it is sin which deprives them of it and their need to examine themselves diligently to find it and seek grace for the forsaking of those infirmities which hinder or diminish its fullness. That the manifestations assurance brings are increasing peace, comfort, boldness, and a sweetness and closer awareness of the love and acceptance of our God, etc. These blessings are of an emotional nature and somewhat subjective in our apprehension of them. They are a matter of understanding in the mind as opposed to an act of the will in decision. Therefore to a degree a matter of conscience. Because another mans senses are not the same as his, no man may say to another that he does not have a true assurance or saving faith. Though men may have some assurance it is not so of the essence of faith, that if it is quenched or diminished that man does not lose his salvation.

We are not kept by our assurance, nor are we saved by it. The grounds for our acceptance into the church are not the same grounds as for our conversion before God. The church, made of men not able to read the heart, must accept others based on our manifesting an outward credible profession of faith. God who does know the heart, accepts us only if we have true faith in the atoning work of Christ, even if our outward profession may be acceptable to men. Thus the church’s basis of fellowship depends on man’s fallible judgment of only an outward profession. This method is by God’s design and operates in accord with His sovereignty. But salvation is determined by God’s infallible judgment of man’s real state. The church’s duty then should not be an emphasis on trying to keep out all who are not truly saved, but to encourage to persevere in the means all who are making an effort to, and do manifest a credible profession of faith; but remove those, who after discipline,  do not have a credible profession. Yet this removal does not prove that they are not truly saved, just they no longer meet the standard of fellowship. Scripture never tells us to find when we were converted, as though we would know for sure; only to examine if we are now in the faith!

For more study please read the attached excerpts from a few of the too numerous to mention who have taught on this subject and others not included.

Thomas Goodwin – Justifying Faith vol. 8 book 2 pg 338 following

James Buchanon – Doctrine of Justification pg 184-5, 376-9

R L Dabney – Lectures on Systematic Theology pg 701-12

William Cunningham – The Reformers and the Theology of the Reformation pg 113-148

John Macleod – Scottish Theology pg 28-30, 161-6, 243-51

Augustine – Questions on the Hepateuch III 84 (mlp 34-713)

One of the issues of the Marrow Controversy was over the church censuring ministers because of their terminology, it was thought they were advocating assurance of being saved as part of regeneration and conversion. The church has rejected assurance as being part of regeneration and conversion. Even those ministers, like Calvin, set for more doctrinal than practical teaching of scripture to reprove the errors of Rome, though they may not have addressed the subject as distinctly, admit the lack of full assurance, as an experience of some true believers.

J. Buchanan says that on the issue of assurance, the marrowmen were not in opposition to the rest of the puritans. They did not say full assurance was of the essence of faith as some of the early reformers seemed to imply. It was only a misunderstanding semantically of what was meant when each said assurance. The real problem was when some weaker of the marrowmen began working with looser presentations of the gospel that were in accord with Moody and Sankey, and the modern theology of America, which extended the atonement to all, i.e. the amyrauldians like William Jay and John Bunyan. Not all of the men associated with the marrowmen went this far. But some did. Macleod says that initially the marrowmen made a distinction between having an assurance that Christ is held out to us to be taken, and an assurance that we have indeed received Him as our own. They drew a distinction between the assurance of faith and the assurance of feeling. This is where Boston helped to settle the matter and the secession group formally split, and the Marrow controversy came to an end.     _{Rev. 2/02}

Cabinet of Choice Jewels – True Repentance, Evidences -Thomas Brooks