[October 23d, 1859.]
I. Its nature.
In general it is the full conviction or persuasion that we are the children of God and the heirs of eternal life.
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This may be Antinomian, when that conviction is founded on a false view of the plan of salvation, supposing that the elect are sure of eternal life irrespective of their character, and that a man may know his election by other evidence than that derived from holiness of heart and life. So Antinomians in the Protestant church hold that the law is abolished, and Christ is their sanctification by imputation. They pervert the doctrine of salvation by grace; so the Romanist, so the Pharisee, both of whom are Antinomians.
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There is a form of assurance which assumes that saving faith can exist in no other form. It is held (1) That the object of faith is that God is reconciled to us. (2) That this, if believed at all, is believed without wavering; or that the only faith required is simple assent, of which there can be no doubt.
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There is another view, which almost discards assurance, or which makes it a rare and almost unattainable gift. This makes hope an inference, drawn from promises in a rational way. God promises eternal life to the renewed. I find in myself the evidences of regeneration; therefore I have a title to eternal life. Here all depends on the clearness of the evidences of regeneration; and as these can seldom or never be so clear as to preclude all doubt, so there can seldom be any scriptural assurance of salvation.
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The common form of this doctrine is, (a.) That Christ has fully satisfied the law for us. We are not required to do anything to merit salvation. (b.) Christ is freely offered to all who hear the gospel, not only without merit, but just as they are, without preparation, without holiness. (c.) That all who receive him and rest on him shall be saved. In other words, all who believe that he is the Son of God, that he loved us and died for us, shall inherit eternal life. (d.) That the warrant for our having Christ is not our inward state or experience, but the promise of God; and therefore we may believe without waiting for the evidence of sanctification.
II. The ground of assurance, therefore, is,
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The promise of God as perfectly free and unconditional.
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The consciousness that we do believe; not that we are regenerated, but that we do believe.
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The witness of the Spirit; or the love of God shed abroad in the heart.
III. The effects of assurance when genuine.
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Peace.
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Joy and gratitude.
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Love and zeal for the glory of God.
When spurious, the effects are, 1. Self-righteousness. 2. Neglect of duty, and indulgence in sin. 3. False security.
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