Joel asks, “Is it possible for a person to want/desire to know Christ as his/her Savior and not be among the elect?”
21. What is true faith?
True faith is not only a certain knowledge whereby I hold for truth all that God has revealed to us in His Word; but also a hearty trust, which the Holy Spirit 3 works in me by the Gospel, that not only to others, but to me also, forgiveness of sins, everlasting righteousness and salvation are freely given by God, merely of grace, only for the sake of Christ’s merits.
Yes, you and all Christians can and should have assurance. How? Trust the gospel promises of Christ! “Come to me all you who are weary and burdened, and I will give you rest.”
Do you trust in Christ as your righteousness alone? I did not’t ask if you trust enough but only if you trust him. When it comes to assurance, faith is a binary operation. It either exists or it doesn’t. Full stop. There’s no degree of faith, when it comes to justification and assurance.
Does faith grow? Yes, it does, day by day, but that is the fruit of justification not the ground of assurance. Yes, there is a secondary place for reflecting upon fruit. HC 86 does this:
86. Since then we are redeemed from our misery by grace through Christ, without any merit of ours, why should we do good works?
Because Christ, having redeemed us by His blood, also renews us by His Holy Spirit after His own image, that with our whole life we show ourselves thankful to God for His blessing, and also that He be glorified through us; then also, that we ourselves may be assured of our faith by the fruits thereof; and by our godly walk win also others to Christ.
The fruit of faith strengthens our assurance but it is not the basis of it. The sole basis/ground of assurance is Christ’s righteousness for us and his unshakable promises to us.
To refuse to have assurance on the ground that one is not sufficiently sanctified is a form of unbelief. Stop it. Repent of it. Of course you are not sanctified enough! You’re a wretch. Jesus didn’t obey and die for nice, sanctified people. He obeyed and died for you and me.
Will your assurance always be perfect and equally strong? No. The Westminster Confession ch 14 (as quoted above) deals with that question brilliantly. Our assurance ebbs and flows. We learn more and more to stop looking at ourselves — just as we learn to stop looking at garbage heaps — and we learn more and more to look at Christ and his promises.
One writer encouraged us to
Look to the Spirit for guidance and comfort, Romans 8:26-27 . Honestly and earnestly search your heart for the true fruits of the Spirit. And ask yourself, “Do I truly love Jesus?”, for He said “Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.” – John 8.42.
To which I respond:
If I may take issue with some of the advice here. The question: “Do I truly love Jesus?”
That’s not the gospel. That’s law. The law and our obedience to it is no basis for assurance. Should we love Jesus? Yes. Must we love Jesus? Yes! Will we, by the grace of God, come to love Jesus more truly and fully than we do now? Yes. Do we now love Jesus as we ought? No. Substitute: “Do I love the Lord with all my faculties?” (Matt 22:37-40) The honest answer is no. We’re sinners. We don’t any of us love God as we ought. Thus, to ask, “do I love Jesus?” as part of the ground of justification or assurance is the path to doubt and despair. Our obedience will always ebb and flow. When our obedience is, or at least seems to us, to be at high tide, we will be confident, but as soon as we see ourselves, in the mirror of God’s law, for what we really are, then our assurance will be decimated — as it must be on such a basis.
To find genuine assurance, we start with the objective work of Christ. Secondarily, we may ask if we have any fruit. Yes, we look to the Spirit and we ask him to operate, as he has promised to do, through the preaching of the gospel. We should be careful about an overly subjective approach to this question.
The objective work of Christ is the oasis in the desert. But since faith is the means by which Christ’s objective work is appropriated, how can one escape the subjectivity of it?
This definition of faith is too subjective. It’s not my believing that makes faith efficacious. What makes faith, in the act of justification and relative to assurance, efficacious is the object of faith. Christ and his righteousness makes faith what it is: the sole instrument of justification and the sole means of resting in and receiving Christ and his finished work. Thus, there is nothing, relative to justification or assurance, inherent to faith itself that makes it one thing or another. It either exists or it doesn’t.
For example, Christ’s work is only appropriated to some and in Reformed circles we say those “some” are the elect.
Some believe and some do not. Both of those are in the visible church and most all of those outside the visible church do not believe (there may be some extraordinary case where one is outside the visible church and yet believes).
We don’t decide for whom Christ died or who is elect a priori. We do it after the fact (a posteriori. We never ask, “Am I elect?” or “Did Christ die for me?” We only ask, “Do I believe?” If I believe, it is because I am elect and Christ died for me etc. Never, ever try to guess the secret will and providence and decree of God. It is forbidden in Deut 29:29.
In the works of the Puritans and others, there is a seemingly constant introspection about whether or not one is truly resting in Christ or is it Christ + something else and that the latter are damned because they are not trusting Christ alone.
Yes, but not in the better Reformed writers (whether they were English-speaking or not). There were subjectivists on the continent too. So what? What do we confess as churches?
Just because we sin doesn’t mean we’re not justified. We are simultaneously sinners and justified (simul iustus et peccator). We’re not Papists. We don’t confess that only the perfectly sanctified can be justified. Am I a sinner? Yes! Do I, sola gratia, trust that Christ is my righteousness? Yes.
When it comes to assurance, the equation stops with Christ. Did he finish the work? Is he enough? You will NEVER (yes, I’m raising my voice a bit) achieve the sanctity you want without first trusting in the sufficiency of the finished work of Christ. Must we die to self? Yes. We must die to sin daily. Does my lack of mortification mean I am not justified? No. It means I’m not yet glorified.
I, too, have never understood how one can be completely objective. I can look at Christ and his work for sinners and believe that he truly died for the elect and yet doubt that I am one of them. How do you get from looking at Christ to knowing that you are in Christ? It seems like it has to be subjective to some extent.
Faith isn’t completely objective. The ground/basis of our justification and of our assurance is completely objective. Faith apprehends that ground: Christ and his righteousness for me. Is faith perfect? No, but it is sufficient. That’s why it’s the sole instrument. It looks away from self and to Christ.
Faith doesn’t do it. Christ does it and we receive his benefits through faith, as defined in HC 21 and WCF 11 and 14.
UPDATE February 5, 2016
Korey writes to ask, “Hi Dr. Clark, …I have a question. Could you possibly give me a short list of other resources on assurance from the Reformed perspective ? Thank you for your encouraging post!”
Great question. Here are some of my favorite resources:
- Petrus Dathenus, The Pearl of Christian Comfort.
- Louis Berkhof, The Assurance of Faith.
- Edward Fisher, The Marrow of Modern Divinity.
- More here.
© R. Scott Clark 2020. All Rights Reserved.
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