Arthur W. Pink

The pendulum has swung from one side to the other. Man is a creature of extremes, and naught but the grace of God can enable any of us to steer a middle path.

By way of introduction and in order to acquaint the reader with the particular angle of viewpoint from which we now approach our present theme, let it be pointed out that changing conditions in Christendom call for an evervarying emphasis on different aspects of divine truth. At different periods the true servants of God have had to face widely different situations, and meet errors of varied character. This has called for a campaign of offence and defence adapted to the exigencies of many situations. The weapons suited to one conflict were quite useless for another; fresh ones needing to be constantly drawn from the armory of Scripture.

At the close of that lengthy period known as the “dark ages” (though throughout it God never left Himself without a clear witness), when the Lord caused a flood of light to break forth upon Christendom, the Reformers were faced by the hoary errors of Romanism, among which was her insistence that none could be positively assured of his salvation till the hour of death was reached. This caused Luther and his contemporaries to deliver a positive message, seeking to stimulate confidence toward God and the laying hold of His sure promises. Yet it has to be acknowledged there were times when their zeal carried them too far….

In the great mercy of God the balance of truth was restored in the days of the Puritans. The principal doctrine which Luther and his fellows had emphasized so forcibly was justification by faith alone, but at the close of the sixteenth century and in the early part of the seventeenth such men as Perkins, Gattaker, Rollock, etc., made prominent the collateral doctrine of sanctification by the Spirit. For the next fifty years the church on earth was blessed with many men “mighty in the Scriptures,” deeply taught of God, enabled by Him to maintain a well-rounded ministry. Such men as Goodwin, Owen, Charnock, Flavel, Sibbes, etc., though living in troublous times and suffering fierce persecution, taught the Word more helpfully (in our judgment) and were more used of God than any since the days of the apostles to the present hour.

The ministry of the Puritans was an exceedingly searching one. While magnifying the free grace of God in no uncertain terms, while teaching plainly that the satisfaction of Christ alone gave title to heaven, while emphatically repudiating all creature-merits, they nevertheless insisted that a supernatural and transforming work of the Spirit in the heart and life of the believer was indispensable to fit him for heaven. Professors were rigidly tested, and the results and fruits of faith were demanded before its presence was admitted. Self examination was frequently insisted upon, and full details given as to how one might ascertain that he was a “new creature in Christ Jesus.” Christians were constantly urged to “make their calling and election sure” by ascertaining that they had clear evidence of the same. While conditions were far from being perfect, yet there is good reason to conclude that more deluded souls were undeceived and more hypocrites exposed than at any other period since the first century A.D.

The eighteenth century witnessed a sad declension and departure from the faith. Worldly prosperity brought in spiritual deterioration. As the Puritan leaders died off, none were raised up to fill their places. Arminianism spread rapidly, followed by Deism (Unitarianism) and other fatal errors. Worldliness engulfed the churches, and lawlessness and wickedness were rampant without. The gospel-trumpet was almost silent, and the remnant of God’s people dwindled down to an insignificant and helpless handful. But where sin abounded, grace did much more abound. Again the light of God shone forth powerfully in the darkness: Whitefield, Romaine, Gill, Hervey, and others were raised up by God to revive His saints and convert many sinners to Christ. The main emphasis of their preaching and teaching was upon the sovereign grace of God as exhibited in the everlasting covenant, the certain efficacy of Christ’s atonement unto all for whom it was made, and the work of the Spirit in regeneration.

Under the God-given revivals of the latter part of the eighteenth century the great doctrines of the Christian faith occupied the most prominent place. In order that the balance of truth might be preserved during the next two or three generations it became necessary for the servants of God to emphasize the experimental side of things. Intellectual orthodoxy qualifies none for heaven: there must be a moral and spiritual transformation, a miracle of grace wrought within the soul, which begins at regeneration and is carried on by sanctification. During that period doctrinal exposition receded more and more into the background, and the practical application of the Word to the heart and life was the characteristic feature in orthodox circles. This called for serious self-examination, and that, in many cases, resulted in doubtings and despondency. Where a due balance is not preserved by preachers and teachers between the objective and subjective sides of the truth, where the latter preponderates, either a species of mysticism or a lack of assurance ensues.

The second half of the nineteenth century found many circles of professing Christians on the borders of the Slough of Despond. In many companies the full assurance of salvation was looked upon as a species of fanaticism or as carnal presumption. Unduly occupied with themselves, ill-instructed upon the “two natures” in the Christian, thousands of poor souls regarded doubts and fears, sighs and groans, as the highest evidence of a regenerate state; but those being mixed with worldly and fleshly lustings, the subjects were afraid to affirm they were children of God. To meet this situation many ill-trained evangelists and teachers sought to direct attention to Christ and His “finished work,” and to get their hearers’ confidence placed upon the bare Word of God. While one evil was corrected another was committed: while the letter of Scripture was honored, the work of the Spirit was (unwittingly) dishonored. Supposing they had a remedy which was sure to work in all cases alike, a superficial work resulted, the aftermath of which we are now reaping. Thousands of souls who give no evidence of being born again are quite confident that Christ has saved them.

From the brief outline presented above, it will be seen that the pendulum has swung from one side to the other. Man is a creature of extremes, and naught but the grace of God can enable any of us to steer a middle path. A careful study of the course of religious history also reveals the fact that the servants of God have been obliged, from time to time, to vary their note of emphasis. This is one meaning of that expression, “and be established in the present truth” (2 Peter 1:12), namely that particular aspect or line of truth which is most needful at any given time. Instead of gaining ground, the Puritans had lost it had they merely echoed what the Reformers had taught. It was not that Owen contradicted Luther, rather did he supplement him. Where particular stress has been laid on the counsels of sovereign grace and the imputed righteousness of Christ, this needs to be followed by attention being drawn to the work of the Spirit within the saints. In like manner, where much ministry has been given on the Christian’s state, there is a need for a clear exposition of his standing before God.

It is truly deplorable that so few have recognized the need for applying the principle that has just been mentioned. So many, having a zeal which is not tempered by knowledge, suppose that because some honored servant of God in the past was granted much success through his dwelling so largely upon one particular line of truth, that they will have equal success provided they imitate him. But circumstances alter cases. The different states through which the professing church passes, calls for different ministry. There is such a thing as “a word spoken in due season” (Prov. 15:23). O that it may please God to open the eyes of many to see what is most “seasonable” for the degenerate times in which our lot is cast.

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Arthur W. Pink was a Bible teacher and prolific author whose writings were
greatly used of God to persuade many people to embrace the experiential Reformed Faith.

Published by The Banner of Sovereign Grace Truth, used with permission.