STUDIES ON SAVING FAITH
by A. W. Pink
5. Its Evidences
The great majority of those who read this will, doubtless, be they who profess to be in possession of a saving faith. To all such we would put the questions. Where is your proof? What effects has it produced in you? A tree is known by its fruits, and a fountain by the waters which issue from it; so the nature of your faith may be ascertained by a careful examination of what it is bringing forth. We say "a careful examination," for as all fruit is not fit for eating nor all water for drinking, so all works are not the effects of a faith which saves. Reformation is not regeneration, and a changed life does not always indicate a changed heart. Have you been saved from a dislike of Gods commandments and a disrelish of His holiness? Have you been saved from pride, covetousness, murmuring? Have you been delivered from the love of this world, from the fear of man, from the reigning power of every sin?
The heart of fallen man is thoroughly depraved, its thoughts and imaginations being only evil continually (Gen. 6:5). It is full of corrupt desires and affections, which exert themselves and influence man in all he does. Now the Gospel comes into direct opposition with these selfish lusts and corrupt affections, both in the root and in the fruit of them (Titus 2:11, 12). There is no greater duty that the Gospel urges upon our souls than the mortifying and destroying of them, and this indispensably, if we intend to be made partakers of its promises (Romans 8:13; Col. 3:5, 8). Hence the first real work of faith is to cleanse the soul from these pollutions, and therefore we read, "They that are Christs have crucified the flesh with the affections and lusts" (Gal. 5:24). Mark well, it is not that they "ought to" do so, but that they have actually, in some measure or degree.
It is one thing really to think we believe a thing, it is quite another actually to do so. So fickle is the human heart that even in natural things men know not their own minds. In temporal affairs what a man really believes is best ascertained by his practice. Suppose I meet a traveler in a narrow gorge and tell him that just ahead is an impassable river, and that the bridge across it is rotten: if he declines to turn back, am I not warranted in concluding that he does not believe me? Or if a physician tells me a certain disease holds me in its grip, and that in a short time it will prove fatal if I do not use a prescribed remedy which is sure to heal, would he not be justified in inferring that I did not trust his judgment were he to see me not only ignoring his directions but following a contrary course? Likewise, to believe there is a hell and yet run unto it; to believe that sin continued in will damn and yet live in itto what purpose is it to boast of such a faith?
Now, from what was before us in the above section, it should be plain beyond all room for doubt that when God imparts saving faith to a soul radical and real effects will follow. One cannot be raised from the dead without there being a consequent walking in newness of life. One cannot be the subject of a miracle of grace being wrought in the heart without a noticeable change being apparent to all who know him. Where a supernatural root has been implanted, supernatural fruit must issue therefrom. Not that sinless perfection is attained in the life, nor that the evil principle, the flesh, is eradicated from our beings, or even purified. Nevertheless, there is now a yearning after perfection, there is a spirit resisting the flesh, there is a striving against sin. And more, there is a growing in grace, and a pressing forward along the "narrow way" which leads to heaven.
One serious error so widely propagated today in "orthodox" circles, and which is responsible for so many souls being deceived, is the seemingly Christ-honoring doctrine that it is "His blood which alone saves any sinner." Ah, Satan is very clever; he knows exactly what bait to use for every place in which he fishes. Many a company would indignantly resent a preachers telling them that getting baptized and eating the Lords supper were Gods appointed means for saving the soul; yet most of these same people will readily accept the lie that it is only by the blood of Christ we can be saved. That is true Godwards, but it is not true manwards. The work of the Spirit in us is equally essential as the work of Christ for us. Let the reader carefully ponder the whole of Titus 3:5.
Salvation is twofold: it is both legal and experimental, and consists of justification and sanctification. Moreover, I owe my salvation not only to the Son but to all three persons in the Godhead. Alas, how little is this realized today, and how little is it preached. First and primarily I owe my salvation to God the Father, who ordained and planned it, and who chose me unto salvation (2 Thess. 2:13). In Titus 2:4, it is the Father who is denominated "God our Saviour." Secondly and meritoriously I owe my salvation to the obedience and sacrifice of God the Son Incarnate, who performed as my Sponsor everything which the law required, and satisfied all its demands upon me. Thirdly and efficaciously I owe my salvation to the regenerating, sanctifying and preserving operations of the Spirit: note that His work is made just as prominent in Luke 15:8-10, as is the Shepherds in Luke 15:4-7! As Titus 3:5, so plainly affirms, God "saved us by the washing of regeneration and renewing of the Holy Spirit"; and it is the presence of His "fruit" in my heart and life which furnishes the immediate evidence of my salvation.
"With the heart man believeth unto righteousness" (Romans 10:10). Thus it is the heart which we must first examine in order to discover evidences of the presence of a saving faith. And first, Gods Word speaks of "purifying their hearts by faith" (Acts 15:9). Of old the Lord said, "0 Jerusalem, wash thine heart from wickedness, that thou mayest be saved" (Jer. 4:14). A heart that is being purified by faith (cf. 1 Peter 1:22), is one fixed upon a pure Object. It drinks from a pure Fountain, delights in a pure Law (Romans 7:22), and looks forward to spending eternity with a pure Saviour (1 John 3:3). It loathes all that is filthyspiritually as well as morallyyea, hates the very garment spotted by the flesh (Jude 23). Contrariwise, it loves all that is holy, lovely and Christlike.
"The pure in heart shall see God" (Matt. 5:8). Heart purity is absolutely essential to fit us for dwelling in that place into which there shall in no wise enter anything "that defileth, neither worketh abomination" (Rev. 21:27). Perhaps a little fuller definition is called for. Purifying the heart by faith consists of, first, the purifying of the understanding, by the shining in of Divine light, so as to cleanse it from error. Second, the purifying of the conscience, so as to cleanse it from guilt. Third, the purifying of the will, so as to cleanse it from self-will and self-seeking. Fourth, the purifying of the affections, so as to cleanse them from the love of all that is evil. In Scripture the "heart" includes all these four faculties. A deliberate purpose to continue in any one sin cannot consist with a pure heart.
Again, saving faith is always evidenced by a humble heart. Faith lays the soul low, for it discovers its own vileness, emptiness, impotency. It realizes its former sinfulness and present unworthiness. It is conscious of its weaknesses and wants, its carnality and corruptions. Nothing more exalts Christ than faith, and nothing more debases a man. In order to magnify the riches of His grace, God has selected faith as the fittest instrument, and this because it is that which causes us to go entirely out from ourselves unto Him. Faith, realizing we are nothing but sin and wretchedness, comes unto Christ as an empty-handed beggar to receive all from Him. Faith empties a man of self-conceit, self-confidence, and self-righteousness, and makes him seem nothing, that Christ may be all in all. The strongest faith is always accompanied by the greatest humility, accounting self the greatest of sinners and unworthy of the least favour (see Matt. 8:8-10).
Again, saving faith is always found in a tender heart. "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh" (Ezek. 36:26). An unregenerate heart is hard as stone, full of pride and presumption. It is quite unmoved by the sufferings of Christ, in the sense that they act as no deterrent against self-will and self-pleasing. But the real Christian is moved by the love of Christ, and says, How can I sin against His dying love for me. When overtaken by a fault, there is passionate relenting and bitter mourning. Oh, my reader, do you know what it is to be melted before God, for you to be heart-broken with anguish over sinning against and grieving such a Saviour? Ah, it is not the absence of sin but the grieving over it which distinguishes the child of God from empty professors.
Another characteristic of saving faith is that it "worketh by love" (Gal. 5:6). It is not inactive, but energetic. That faith which is "of the operation of God" (Col. 2:12) is a mighty principle of power, diffusing spiritual energy to all the faculties of the soul and enlisting them in the service of God. Faith is a principle of life, by which the Christian lives unto God; a principle of motion, by which he walks to heaven along the highway of holiness; a principle of strength, by which he opposes the flesh, the world, and the Devil. "Faith in the heart of a Christian is like the salt that was thrown into the corrupt fountain, that made the naughty waters good and the barren land fruitful. Hence it is that there followeth an alteration of life and conversation, and so bringeth forth fruit accordingly: A good man out of the good treasure of the heart bringeth forth good fruit; which treasure is faith" (John Bunyan in Christian Behaviour).
Where a saving faith is rooted in the heart it grows up and spreads itself in all the branches of obedience, and is filled with the fruits of righteousness. It makes its possessor act for God, and thereby evidences that it is a living thing and not merely a lifeless theory. Even a newborn infant, though it cannot walk and work as a grown man, breathes and cries, moves and sucks, and thereby shows it is alive. So with the one who has been born again; there is a breathing unto God, a crying after Him, a moving toward Him, a clinging to Him. But the infant does not long remain a babe; there is growth, increasing strength, enlarged activity. Nor does the Christian remain stationary: he goes "from strength to strength" (Psalm 84:7).
But observe carefully, faith not only "worketh" but it "worketh by love." It is at this point that the "works" of the Christian differ from those of the mere religionist. "The papist works that he may merit heaven. The Pharisee works that he may be applauded, that he may be seen of men, that he may have a good esteem with them. The slave works lest he should be beaten, lest he should be damned. The formalist works that he may stop the mouth of conscience, that will be accusing him, if he does nothing. The ordinary professor works because it is a shame to do nothing where so much is professed. But the true believer works because he loves. This is the principal, if not the only, motive that sets him a-work. If there were no other motive within or without him, yet would he be working for God, acting for Christ, because he loves Him; it is like fire in his bones" (David Clarkson).
Saving faith is ever accompanied by an obedient walk. "Hereby we do know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him" (1 John 2:3, 4). Make no mistake upon this point: infinite as are the merits of Christs sacrifice, mighty as is the potency of His priestly intercession, yet they avail not for any who continue in the path of disobedience. He acknowledges none to be His disciples save them who do homage to Him as their Lord. "Too many professors pacify themselves with the idea that they possess imputed righteousness, while they are indifferent to the sanctifying work of the Spirit. They refuse to put on the garment of obedience, they reject the white linen which is the righteousness of the saints. They thus reveal their self-will, their enmity to God, and their non-submission to His Son. Such men may talk what they will about justification by faith, and salvation by grace, but they are rebels at heart; they have not on the wedding-dress any more than the self-righteous, whom they so eagerly condemn. The fact is, if we wish for the blessings of grace, we must in our hearts submit to the rules of grace without picking and choosing" (C. H. Spurgeon on "The Wedding Garment").
Once more: saving faith is precious, for, like gold, it will endure trial (1 Peter 1:7). A genuine Christian fears no test; he is willing, yea, wishes, to be tried by God Himself. He cries, "Examine me, 0 Lord, and prove me; try my reins and my heart" (Psalm 26:2). Therefore he is willing for his faith to be tried by others, for he shuns not the touchstone of Holy Writ. He frequently tries for himself, for where so much is at stake he must be sure. He is anxious to know the worst as well as the best. That preaching pleases him best which is most searching and discriminating. He is loath to be deluded with vain hopes. He would not be flattered into a high conceit of his spiritual state without grounds. When challenged, he complies with the apostles advice in 2 Corinthians 13:5.
Herein does the real Christian differ from the formalist. The presumptuous professor is filled with pride, and, having a high opinion of himself, is quite sure that he has been saved by Christ. He disdains any searching tests, and considers self-examination to be highly injurious and destructive of faith. That preaching pleases him best which keeps at a respectable distance, which comes not near his conscience, which makes no scrutiny of his heart. To preach to him of the finished work of Christ and the eternal security of all who believe in Him strengthens his false peace and feeds his carnal confidence. Should a real servant of God seek to convince him that his hope is a delusion, and his confidence presumptuous, he would regard him as an enemy, as Satan seeking to fill him with doubts. There is more hope of a murderer being saved than of his being disillusioned.
Another characteristic of saving faith is that it gives the heart victory over all the vanities and vexations of things below. "For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith" (1 John 5:4). Observe that this is not an ideal after which the Christian strives, but an actuality of present experience. In this the saint is conformed to His Head: "Be of good cheer; I have overcome the world" (John 16:33). Christ overcame it for His people, and now He overcomes it in them. He opens their eyes to see the hollowness and worthlessness of the best which this world has to offer, and weans their hearts from it by satisfying them with spiritual things. So little does the world attract the genuine child of God that he longs for the time to come when God shall take him out of it.
Alas, that so very few of those now bearing the name of Christ have any real experimental acquaintance with these things. Alas, that so many are deceived by a faith which is not a saving one. "He only is a Christian who lives for Christ. Many persons think they can be Christians on easier terms than these. They think it is enough to trust in Christ while they do not live for Him. But the Bible teaches us that if we are partakers of Christs death we are also partakers of His life. If we have any such appreciation of His love in dying for us as to lead us to confide in the merits of His death, we shall be constrained to consecrate our lives to His service. And this is the only evidence of the genuineness of our faith" (Charles Hodge on 2 Corinthians 5:15).
Reader, are the things mentioned above actualized in your own experience? If they are not, how worthless and wicked is your profession! "It is therefore exceedingly absurd for any to pretend that they have a good heart while they live a wicked life, or do not bring forth the fruit of universal holiness in their practice. Men that live in the ways of sin, and yet flatter themselves that they shall go to heaven, expecting to be received hereafter as holy persons, without a holy practice, act as though they expected to make a fool of their Judge. Which is implied in what the apostle says (speaking of mens doing good works and living a holy life, thereby exhibiting evidence of their title to everlasting life), Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap (Gal. 6:7). As much as to say, Do not deceive yourselves with an expectation of reaping life everlasting hereafter, if you do not sow to the Spirit here; it is in vain to think that God will be made a fool of by you" (Johathan Edwards in Religious Affections).
That which Christ requires from His disciples is that they should magnify and glorify Him in this world, and that by living holily to Him and suffering patiently for Him. Nothing is as honoring to Christ as that those who bear His name should, by their holy obedience, make manifest the power of His love over their hearts and lives. Contrariwise, nothing is so great a reproach to Him, nothing more dishonors Him, than that those who are living to please self, and who are conformed to this world, should cloak their wickedness under His holy name. A Christian is one who has taken Christ for his example in all things; then how great the insult which is done Him by those claiming to be Christians whose daily lives show they have no respect for His godly example. They are a stench in His nostrils; they are a cause of grievous sorrow to His real disciples; they are the greatest hindrance of all to the progress of His cause on earth; and they shall yet find that the hottest places in hell have been reserved for them. Oh that they would either abandon their course of self-pleasing or drop the profession of that name which is above every name.
Should the Lord be pleased to use this article in shattering the false confidence of some deluded souls, and should they earnestly inquire how they are to obtain a genuine and saving faith, we answer, Use the means which God has prescribed. When faith be His gift, He gives it in His own way; and if we desire to receive it, then we must put ourselves in that way wherein He is wont to communicate it. Faith is the work of God, but He works it not immediately, but through the channels of His appointed means. The means prescribed cannot effect faith of themselves. They are no further effectual than in instruments in the hands of Him who is the principal cause. Though He has not tied Himself to them, yet He has confined us. Though He be free, yet the means are necessary to us.
The first means is prayer. "A new heart also will I give you, and a new spirit will I put within you" (Ezek. 36:26). Here is a gracious promise, but in what way will He accomplish it, and similar ones? Listen, "Thus saith the Lord God; I will yet for this be inquired of by the house of Israel, to do it for them" (Ezek. 36:3 7). Cry earnestly to God for a new heart, for His regenerating Spirit, for the gift of saving faith. Prayer is a universal duty. Though an unbeliever sin in praying (as in everything else), it is not a sin for him to pray.
The second means is the written Word heard (John 17:20; 1 Cor. 3:5) or read (2 Tim. 3:15). Said David, "I will never forget Thy precepts: for with them Thou hast quickened me" (Psalm 119:93). The Scriptures are the Word of God; through them He speaks. Then read them, asking Him to speak life, power, deliverance, peace, to your heart. May the Lord deign to add His blessing.