Distinguishing Marks of Saving Faith (7)

(This article continues the translation of Chapter 33 of The Christian’s Reasonable Service.)

The second mark of a true believer and partaker of the covenant of grace, in contradistinction to a temporal believer and presumptuous partaker of that covenant, is derived from faith itself. Faith is a sure mark of a true partaker of the covenant and an heir of salvation. However, not all who think they have faith are possessors of true saving faith. In order to examine everyone in this regard, we must first describe the spiritual frame of a temporal believer and, then present the spiritual frame of a true believer.

I now address myself to those who feel assured within themselves that they are possessors of true faith, and not to those who are doubtful and concerned. I ask you: Is it in truth? Are you possibly deceiving yourself? Consider seriously in your heart that people can sadly deceive themselves in this matter, for not all that bears the name of faith is true faith. We read that Agrippa believed the prophets and was nevertheless a heathen (Acts 26:27). The devils themselves believe (James 2:19). Simon the sorcerer also believed, and yet he had neither part nor lot in the matter of salvation (Acts 8:17,21,23). Those which were sown upon stony ground believed; however, their faith was only for a time (Luke 8:13). Thus we see how dangerous it is to pacify one’s self with something which bears the name of faith. For this reason each person must certainly examine himself closely to see whether he possesses a true faith, or one that is false and presumptuous.

1. Those who only have a presumptuous, historical, or temporal faith, have more or less knowledge of God, Christ, Scripture, and spiritual matters. However, with this knowledge they contemplate about these things externally, divorced from any heart-acquaintance. These matters have never become reality within their hearts, nor have they made an impression upon their hearts. The truth of Scripture is not true within their hearts. Their thoughts, concerns, desires, and activities are not governed by a desire to have those contemplated matters become real in their hearts. They have no desire to be changed into that” same image” (2 Cor. 3:18). They view these matters as someone would view the extravagant palace and gardens of a prince. They forget themselves and delight themselves in the contemplation of it, meanwhile having no thoughts, concerns, or desires—nor expending any energy—to make it their possession.

Whether or not it is their possession is neither their concern, nor the focus of their thinking at the moment.

There are no earnest and straightforward transactions with God and with Christ to receive Him by faith, to seek for His indwelling in the heart, and to truly and unconditionally surrender themselves to Him.

2. Those who only have a presumptuous faith are assured—the one less and the other more—of the spiritual truths that there is a Cod, that Christ is the Savior, that salvation is to be obtained in Him, and that outside of Him damnation must be expected.

Being conscious of these truths, they believe them. There are those who are somewhat assured of these and similar truths, who nevertheless speak boastfully and with much liberty. Others are so assured of the reality of these truths that they would die for them. By frequent contemplation upon and discussion of these things, they condition themselves to believe that they are partakers of them, since they are so firmly assured of these matters. However, they again bypass their heart. There are no earnest and straightforward transactions with God and with Christ to receive Him by faith, to seek for His indwelling in the heart, and to truly and unconditionally surrender themselves to Him. Their hearts remain hearts of stone (Matt. 13:20). However, since they believe these truths externally and, by virtue of the assurance of this, they conclude and imagine that these truths are an internal reality and that they are true believers.

3. A temporal believer is certainly conscious of a witness in his heart that he is a believer, and he does possess gladness and joy. However, it is his own spirit or an evil spirit which testifies to him that he believes. Either his joy is of his own making, or the excellency of the spiritual matter upon which he has meditated has made him joyful. He rarely reflects upon himself, being concerned with the external. Due to his perception of and belief in the truth, even if he does reflect upon himself, he yet does not dare to be suspicious of himself and does not examine himself. He is of the opinion that he would sin if he were to doubt about his spiritual state. He perceives in one moment that all is well with him and that he is a true believer. He considers these matters and their preciousness, and believes them. Should he not then desire to embrace them? Thus he reasons. He considers the promises, but fails to consider the qualifications of those to whom the promises are made. And thus his own spirit witnesses that he is a child of God.

How deceitfully Satan operates at times, stimulating the imagination to such a degree that it appears to the temporal believer that he experiences the joy of heaven in his heart! Yet it is nothing but a sensory stimulation which is without substance, void of communion with Cod, and in which humbleness of heart and love towards God are absent. At best there is some contemplation about spiritual mysteries and the riches of God’s children, as was the case with the Queen of the South who nearly fainted when she observed the wisdom and riches of Solomon of which she was not a partaker.

With courage he journeys on, doing so without strife or wrestlings to believe and remain steadfast. He is assured, although he does not wish to hear his conscience, which occasionally confronts him with the truth, and therefore he silences it.

Thus temporal believers possess a faith which is but a waking dream, an imagination, a gazing upon the truth and preciousness of spiritual matters, a rejoicing in promises which were not made to them. There is no searching of the heart; neither are there sincere and earnest transactions with God and Christ. Temporal faith is an intellectual whim, a figment of the imagination, superficial and presumptuous in nature, without uprightness of heart, and without these truths having taken root downward in the heart. This does not mean that everything which temporal believers see, think, and do, is hypocritical in nature and is done against better knowledge. No, they are of the opinion that it is truth within, and that their spiritual state is certainly well. They deceive themselves. They dream, and are of the opinion that they are awake, but they are in a condition from which they cannot be aroused. Concerning this condition of temporal believers we read,” But he that received the seed into stony places, the same is he that heareth the Word, and anon with joy receiveth it; yet hath he not root in himself” (Matt. 13:20,21).” For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance” (Heb. 6:4-6).

Leprosy

Leprosy is a complaint of which we know little in our climate. In Bible lands it is far more common. It is a radical disease of the whole man, attacking not merely the skin but the blood, the flesh, the bones until the unhappy patient begins to rot. Amongst the Jews the leper was reckoned unclean and was cut off from the congregation of Israel and the ordinances of religion. He was obliged to dwell in a separate house. None might touch him or minister to him. What remarkable wretchedness belonged to the leprous person!

There is something like leprosy in us. There is a foul sin disease, which is ingrained into our very natures and cleaves to our bones and marrows with deadly force. That disease is the plague of sin. Like leprosy it is a deepseated disease, infecting every part of our natures: our heart, will, conscience, understanding, memory and affections. Like leprosy it makes us loathsome and abominable, unfit for the company of God and the glory of heaven. But far worse than leprosy, it is a disease from which no mortal is exempt (Isa. 64:6).

Our Lord is able and willing to heal those in need. Our Lord responded to the leper’s request and made him well. At once the cure was effected. That very instant the deadly plague departed from the poor sufferer and he was healed. It was but a word, and a touch, and there stood before the Lord not a leper, but a sound and healthy man.

Who can conceive the greatness of the change in the feelings of this leper when he found himself healed? The morning sun rose upon him, a miserable being more dead than alive, a mass of sores and corruption. The evening sun saw him full of hope and joy, free from pain and fit for society.

So with spiritual leprosy. No heart disease is so deepseated but He is able to cure it. No plague of soul is so virulent but our Great Physician can heal it

—NRCS Communicator

Wilhelmus à Brakel (1635-1711), a Second Reformation divine, was a leading representative of practical Reformed Orthodoxy in the Netherlands who became most renowned for his major work, Redelijke Godsdienst (The Christian’s Reasonable Service).

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