In an article entitled “The Privilege of Assurance” theologian Roger Nicole which is secured by the work of Christ for His own and which is properly undergirded in the Reformed faith, is damaged or even destroyed in certain other theological structures.

I. When justification by faith alone is not duly proclaimed and the good works of the believer are presented as participating in the ground on the basis of which salvation is secured, the assurance of faith receives a fatal blow. The prime example of this distortion is found in the official doctrine of the Roman Catholic Church as prevalent in the time of the Reformation and codified at the Council of Trent (1545–1563).

In this view it is not denied that Christ has accomplished a saving work for humanity, but justification is envisioned as the total process by which the redeemed are brought to perfection by the Holy Spirit. To say, then, “I am justified” is equivalent to a claim of having achieved perfection. Who can realistically make such a claim? Nobody! Those who venture to do it are adjudged to be arrogant and presumptuous. The best that can be said is: “I am in the process of being saved; I hope that at the end of my life I may be in a state of grace and therefore not cast into hell; I am diligently seeking to take advantage of the means of grace (sacraments) and to refrain from sinning, but God only knows whether I am going to make it.”

It is this uncertainty that drove Martin Luther almost out of his mind before he came to understand the great truth of justification by faith alone. At last he perceived that salvation is not secured by dint of good works, fastings, alms, and other disciplines, but that it has been purchased in full by the saving work of Jesus Christ with whom we are united through faith alone. The fact of this union brings with it assurance just as an authentic receipt brings complete release from the burden of a debt.

It is to be noted that the Roman Church is not the only offender in this respect; many groups and individuals have also clouded the pure doctrine of justification by introducing an element of human merit in the process. Even many Lutherans, otherwise orthodox, have shown reluctance to confess the perseverance of God with the redeemed, and thus made a present assurance no guarantee of an ultimate salvation.

II. This problem also burdens the Arminian view. In keeping with Arminian principles, a believer may properly say, “I am saved now,” for by virtue of the work of Christ God confers salvation to any and all who repent and believe. Yet this blessing is not a basis for complete confidence that a change of disposition may not occur. There are many tragic examples, they say, of people who after having been saved have turned away and lost out altogether. The apostle Judas is a notable case in point, and Hebrews 6:4–6 surely provides a solemn warning in this respect:

It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting Him to public disgrace.

If salvation once experienced is not secured by the grace of God so as to be a permanent blessing, the momentary assurance of it is of relatively small significance. Even those who, in Arminian terms, have experienced “Christian perfection” are not immune from the danger of falling from grace and being lost.

Although Arminians seldom reason it this way, it would appear that for them the best thing that could happen would be to die as soon as they have accepted Christ. To continue to live is to expose oneself to the risk of losing salvation. This is certainly not Paul’s outlook in Phil. 1:22–26: Continue reading →

Dr. R. C. Sproul Jr of course cover the gamut of the issues in a brief piece, but can give some basic principles that I pray will help.

1. No one is allowed, save the Lamb, to look into the Book of Life, but there is no need to. Too often, especially in Reformed circles, the concern is expressed this way, “How can I know if I’m elect?” As a Reformed theologian let me clearly affirm that all the elect will be saved, and only the elect will be saved. But I will still ask, “Why would you want to know that?” We don’t believe in justification by election. If you stand before the judgment throne and God asks, “Why should I welcome you into My kingdom?” and you reply, “Because my name is in Your book” your name quite likely isn’t in His book. The issue isn’t the secret things of God, but what He has revealed.

2. Your obedience is not the bedrock of your assurance. Given the remains of sin within us it can be profoundly difficult to give a clear measure of our own spiritual growth. In fact I have been known to argue that the better we get the worse we seem to ourselves. That is, as we grow in grace we grow in our capacity to see our own sin more deeply. Which the devil delights to use to discourage us. It is Christ’s obedience that secures for us our eternity.

3. Your obedience is a part of your assurance. Be careful, especially when trying to help others, not to simply assume that all those struggling with assurance need to be assured. If you are living a lifestyle of unrepentant gross and heinous sin, you would do well to doubt your assurance. The center of the obedience I would call you to look for, however, would be here—believers are those who repent and believe.

4. Repenting is neither more nor less than crying out to God in Christ, “Lord be merciful to me, a sinner.” Believing is rejoicing in the faithfulness of His promise, that as we so repent, we go home justified. It is not the depth and power of your repentance that earns God’s favor. None of us repent as deeply as we ought, and so must ever repent for the weakness of our repentance. But Jesus came to save sinners.

5. If you fear you have committed the unpardonable sin, you almost certainly haven’t. Those who blaspheme the Holy Spirit do not have the Spirit in them to convict them for blaspheming the Spirit. If you find yourself obsessing over this question, it is almost certain that you obsess over other things and may be suffering from Obsessive Compulsive Disorder. If so, then you struggle with this fear, remind yourself a. that the fear is a good sign and b. Jesus died for sinners, including those struggling with OCD.

Bonus Point
Remember also that you are not called to answer this question alone. The elders of your church are called to judge the credibility of the professions of those under their care. They, of course, can and do err. But if they are concerned for your soul, you ought to be as well. If they are delighted to receive you as a brother, be a brother and receive them back with joy.

Bonus Bonus Point
One great theologian ministers to those suffering a lack of assurance by asking these questions—Do you love the Lord with all your heart, mind soul and strength? And when they answer, “no” he asks, “Do you love the Lord as you ought?” And when they answer, “no” he asks, “Do you love Him at all?” He’s a wise man.

This post was first published on rcsprouljr.com