Distinguishing Marks of Saving Faith (5)

Having stated this generally by way of introduction, let us now focus in particular upon each spiritual foundation, for the purpose of discerning more clearly between temporal and true believers.

The first matter is sorrow over sin. The temporal believer reasons as follows: Scripture states, “Blessed are they that mourn” (Matthew 5:3). God dwells with him that is of a contrite and humble spirit and will revive the heart of the contrite ones (Isaiah 57:15). Well, I am sorrowful and I am disturbed when I have sinned; I have experienced much strife and anxiety. Therefore I consider myself to be a child of God, to be included in the covenant of grace, and to be a believer.

My response is that all sorrow within man does not proceed from spiritual light and life, and therefore all sorrow is not of that right kind—to which the promise of salvation and comfort is attached. Paul speaks of a godly sorrow and a sorrow of the world (2 Cor. 7:10). Consider Saul for instance:

“….Saul said, Is this thy voice, my son David? And Saul lifted up his voice and wept. And he said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil….the LORD reward thee good” (1 Samuel 24:16,17,19).

“Then said Saul, I have sinned: return, my son David: for I will no more do thee harm” (1 Samuel 26:21).

Notice that he accuses himself, he confesses his crime, he weeps, and he wishes God’s blessing upon the one who rebuked him—nevertheless it was Saul. Consider also Ahab:

“And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly” (1 Kings 21:27).

See how he displayed sorrow to the greatest degree, appeared to succumb to this sorrow, and fasted. And did not Esau seek the place of repentance with tears when he heard that he had lost his blessing? That is, he sought to persuade his father by means of tears to rescind the blessing and to bless him instead (Hebrews 12:17). And was Judas not remorseful (Matthew 27:3)? Are you of the opinion that these were external and in appearance only? I am of the opinion that it was most definitely heartfelt. Are you of the opinion that you may have comfort and peace in your soul because you once wept and prayed? Saul also wept. The natural man who lives under the ministry of the gospel—let him be as ungodly as he is—will in times of perplexity and anxiety within his conscience also weep and pray. Upon weeping he will feel some relief, for weeping physically relieves inner anxiety. Papists experience a wonderful peace after they have been to confession because they believe that they have received complete absolution. Such is also the case with an individual who in his sorrow hashumbled himself, has confessed his sins, and is of the opinion that they are forgiven, thinking that God has seen his tears and heard his prayers. Or if by means of other pretenses he has pacified himself so that he has become much more peaceful, he hopes that all shall now be well. From the foregoing you should therefore be convinced that sorrow and weeping cannot be the basis upon which to determine your spiritual state. The crucial issue is the cause of this sorrow, the manner in which this sorrow is experienced, as well as the spiritual frame of the soul in this sorrow.

The crucial issue is the cause of this sorrow, the manner in which this sorrow is experienced, as well as the spiritual frame of the soul in this sorrow.

The causes of sorrow in unregener-ate persons are as follows: Some are sorrowful as a result of depression and are naturally inclined towards melancholy. Regardless of the origin of their depression, these individuals will be sorrowful and despondent while dealing with spiritual matters such as salvation and sin. These individuals can be identified by the fact that they cannot give a reason for, nor do they strive to be delivered from, this sorrow; they always remain the same unless their melancholy mood lifts temporarily. Then, without reason, they vacillate too far to the other extreme, talking excessively in a state of exhilaration, being joyous for no apparent reason. Such will assure themselves of their salvation even though most often they live in fear.

Some are sorrowful for fear of damnation. Their conscience becomes active, focussing upon their sinful life, the justice of God, and the dreadfulness of damnation. This anxiety will not allow them to sleep, but causes them to complain, weep, and cry. At that moment such will not assure themselves; however, after the experience passes, some will take this for evidence that they have experienced the birth pangs of regeneration, that they are converted, that they have won the battle, and this then gives them peace. But to such we say, that if this did not result in true repentance and faith, then your fear and trembling was no better than that of Felix (Acts 24:25). Then you have trembled as the devil (James 2:19), so that you would deceive yourself if such were the basis upon which you determine your spiritual state.

Some are moved, and cry, only because they are affected by the dramatic motions and the manner of exhortation utilized by the minister, as well as the fact that others are moved. They also become heavy-hearted, which causes them to weep as well, as was the case in the days of Nehemiah:

“For all the people wept when they heard the words of the law” (Nehemiah 8:10).

Some are sorrowful because in committing sin they have brought themselves in ill-repute with the people, they have suffered loss so that they come in a condition of poverty and trouble, or they fear the retribution of the government. This causes much inner anxiety and such a situation can generate melancholy thoughts in reference to the matter of salvation.

If this did not result in true repentance and faith, then your fear and trembling was no better than that of Felix.

Some are sorrowful over sin in view of its magnitude. It was committed against the light of nature in spite of a tender conscience, contrary to a good upbringing—all of which troubles them. If it involves another person, they feel sorrow for the trouble they have caused that person. Such would be the case with someone, for instance, who has murdered his father and who would always feel remorse. This could also be experienced with sins of a lesser nature. To make a conclusion on the basis of such sorrow that one is in the state of grace, is also erroneous, for even the heathen experience sorrow and are pricked in their conscience (Romans 2:14,15).

You who by means of perplexity and sorrow determine your spiritual state, consider if your experience exceeds that which has just been stated about this matter. I urge you to awake for you are deceiving yourself, as has now been demonstrated.

Countless Wonders

“for this God is our Cod for ever and ever.” —Ps. 48:14

After the fall, God made Himself known time and again. How? Through knowledge of God which still remains in creatures, through conscience, by the law, through God’s providence, and by miracles. Concerning creatures, Paul writes in Romans 1:20, “For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead.” And David sings in Psalm 19:1, “The heavens declare the glory of God; and the firmament sheweth His handiwork.” Whatever good is to be found in a human creature, is found a thousandfold more in the Creator. The imperfections of the creature are not to be found in the Creator. In looking at the human race, we realize that we do not exist of ourselves, but that we are the Work of His hands.

How does God reveal Himself through the conscience? The conscience testifies within: I am created by God, and I must return to God, my conscience being a witness and judge within me to condemn or to acquit me. In nature, calamities and judgments upon the earth testify that there is a God who rules. When Sodom was burning, the flames and sparks cried out, so to speak, that God was doing this. When the waters covered the whole earth, every wave cried out that it was God’s hand which did it. “For the wrath of God is revealed from heaven against the ungodliness and unrighteousness of men” (Rom. 1:18). It can be clearly seen, therefore, about whom the believers are speaking when they say, “This God”! It is as if their fingers are pointing to heaven and to the Bible saying, “This God is our God.”

The word Cod is a short word, but is very rich in meaning. It consists of only three letters in our language, but it comprehends the whole Godhead, the Triune God. It expresses the essence of God, which is incomprehensible to the human mind. He is a divine Being, and what He is, He is of Himself. Only God can say this. No man can say that he is a being in and of himself. Yes, God is such an infinite, perfect, divine Being, that He can say, I have no need of any creature. No man can say this. Even kings, although great and mighty, are served from fields (Eccl. 5:9). However mighty a king may be, he needs the produce of the earth, such as food and clothing. Kings also need servants. Not so with God. The Lord needs no one; no one can increase His power, or take anything away to diminish His power. No one can add to His happiness or take it away from Him. This godly Being is not indebted to any one.

Though God is not obliged to any human creature, it has nevertheless pleased Him to reveal Himself. He did it before the fall of man, and He has not left us to ourselves since the fall.

Wilhelmus a 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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