The Assurance of Faith

We have already had occasion to make the remark, that there are different degrees of faith. In some cases faith is feeble, so much so as scarcely to be a distinct subject of notice in our consciousness. In other cases, existing with increased strength in greater or less degrees, it develops itself as a distinctly marked and operative principle. And there are yet other cases, less frequent, it is true, than would be desirable, in which it exists in that high degree, which is denominated ASSURANCE. A state of Christian experience, which implies the highest degree of Christian devotedness, and brings the soul into the most intimate communion with God.

The existence of the state of Assurance is generally admitted. There are many passages of Scripture, which imply its existence; and many statements, which cannot well be explained on any other grounds.

President Edwards in his Work on the religious affections, says,

It is manifest that it was a common thing for the saints that we have a history or particular account of in the Scripture, to be assured. God, in the plainest and most positive manner, revealed and testified his special favor to Noah, Abraham, Isaac, Jacob, Moses, Daniel, and others. Job often speaks of his sincerity and uprightness with the greatest imaginable confidence and assurance, often calling God to witness to it; and says plainly, ‘I know that my Redeemer liveth, and that I shall see him for myself, and not another,’ Job 19:25. David, throughout the book of Psalms, almost every where speaks without any hesitancy, and in the most positive manner, of God as his God; glorying in him as his portion and heritage, as his rock and confidence.

The Apostle Paul, through all his Epistles, speaks in an assured strain; ever speaking positively of his special relation to Christ, his Lord, and Master, and Redeemer; and his interest in, and expectation of the future reward.

Many of the formularies of belief or creeds of different religious sects, which may properly be regarded as expressing the deliberate and cherished sentiments of those who have adopted them, recognize the existence of the state of assurance. The Confession of Faith, adopted by the American Congregational Churches in 1680, has the following expressions in a short chapter especially devoted to this subject. “Such as believe in the Lord Jesus and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in a state of grace; and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.”

And in accordance with this view, Dr. Hopkins, the learned author of a system of theology and a member of the religious denomination whose belief on this subject has been given in the passage just quoted, says, “If a person, who has lived a life eminently devoted to God, and in the constant practice of all the duties of Christianity, shining externally in good works, and all the graces of our holy religion, should, on proper occasions, humbly and modestly declare to his Christian friends, that he was raised above all doubts about his state, and had, for a long time, enjoyed full assurance of his salvation, no one would have reason to call it in question.” [Hopkins’ System of Doctrines, Part. 2d. Ch. 4.] And he adds very correctly, that it is the duty of Christians “constantly to have and maintain this assurance.”

And it may be proper to add here, that the doctrine of Assurance, generally expressed by the phrase Assurance of Faith, was formerly more familiar to the public mind in this country, as it seems to me, than it is at present. In the early periods of our country’s history, the subject of religion took the precedence of every other subject, and men were expected, under the thorough discipline of the Word and of Providence, not merely to believe faintly and doubtfully, but to believe with that higher degree of religious trust, which is expressed by assurance. A writer in the recently published work, entitled the Great Awakening, in giving an account of a meeting of Ministers in Boston, more than a hundred years ago, at which he himself was present, says, “Our conversation was upon Assurance; the grounds of it, the manner of obtaining it, and the special operation of the Holy Spirit therein. A very useful conversation.”

— edited from The Life of Faith (1852) Part 1, Chapter 16.

Divine Guidance in the Account of Human History

Literature also will fail to arrive at and to sustain itself in its perfected life and beauty without the spirit of God in it.

Take, for instance, the single department of history, which is undoubtedly one of great importance and interest. The importance of history is seen, when we consider that the history of the deeds and sufferings of man is at the same time the history of the dealings of God with man. It details the conflicts of virtue and vice and anticipates, in the conclusion of its pages, the destruction of the one, and the final victory of the other. There is a close connection between human history and the coming of Christ in the world; — as the incidents in the history of all nations, previous to that event, seem to have been arranged in reference to it, and all subsequent history has been influenced by it. And, in this point view, many judicious persons have been disposed with much reason, to set a high value upon the work of  President  Edwards, entitled "The History of Redemption." The object of this interesting work is, to give an outline of the history of the human race, in connection with the history  of redemption; — uniting the two in such a  manner  as to show their reciprocal relations and influences. And the history is exceedingly valuable, not because it illustrates the idea of history in all respects, but because it so fully introduces an element, or point of view, which is generally left out.

As a general thing, history has limited itself to giving an account of national wars.  It has been so written, for she  most part, as to be a commemoration of deeds of violence, so that he, who kills the most and conquers the most, however deficient in civic and moral virtues, holds the prominent position, and is made the subject of undue panegyric. But history, in order to be a true record of the human race, should embrace not only war, but also civil and political events, and the progress of the arts and literature; — so that the man, who serves his country by peaceful labors and excellencies, may have his reward, as  well as the warrior.

A favorable change, however, has already taken place. The spirit of the Gospel is beginning to take effect. The rights, the happiness, the immortal interests of the masses of men are receiving a consideration which they have not received before. And history at last sees the wisdom of placing the man who has made improvements in some useful art, or has done some benevolent deed, on a footing at least with those who command armies. And so far as the historian, looking to God and receiving direction from that source, has an eye to the good of mankind and the claims and advancement of virtue, he is in union with God. And this is at the same time his highest honor, and the source of his highest power.

The doctrine of divine union applies to everything.

— edited from A Treatise on Divine Union Part 7, Chapter 8.

The Second Period in the History of Human Redemption

The second period in the history of the great work of man's redemption may be regarded as beginning with the advent of Christ, which, in being the completion of a former order of things, was itself the commencement of a new order. This new order or dispensation of things will be completed only when the objects for which Christ came, are secured by the redemption and permanent renovation of the human race.

The events occurring in the first period were merely preparatory; —  all of them having relation to the Savior’s coming and to those events and results which were connected with his coming. Before the Savior’s birth there had been labors  and  sufferings; — there had been teachings and prophecies, and ceremonies and sacrifices innumerable. And yet, they all were comparatively of no value, and had no effect, except in connection with the advent of the Son of God; much had been done preparatively, but nothing had been done effectually. It was Christ's coming which explained the import of preceding institutions and events, and which gave them their efficacy. And, therefore, until this period, it could not be said of the human race generally, nor of any part of the human race, "Ye are bought with a price."