CHAPTER XXX THE ASSURANCE OF PARDON Importance of Pardon. Different Views of Pardon. Conscious- In the preparation of the chapters (Chapters xxx to xxxiii inclusive and from xxxvi to xxxix inclusive), the author in many cases has followed notes made by him for his own use years ago, and some passages may have been copied from writers of an earlier date and the quotation marks cannot now be supplied. Having passed in review every case of pardon presented in the New Testament, and having shown, as we believe, that there is one law of pardon governing all, and that all persons entered the Church of Christ by obedience to the same law, we will now examine the evidence of their acceptance with God. We would note the close connection between the evidence of pardon and the history of pardon, and in the consideration of this subject it will be necessary, to some extent, to repeat the terms of pardon. To us, in the light of sacred history, a large part of the religious world seems confused both as to the terms of forgiveness and the assurance of pardon. It may be truthfully said, that no one question more deeply 1 interests the professed followers of Christ than this: How can a person in this life be fully assured that God through Christ has forgiven his sins? To the answer of this question we now direct attention. The assurance that professed Christians have of the forgiveness of all past sins is of the highest importance. No person can enjoy peace of mind and the real undoubted consolation of Christianity who is destitute of the proper evidence of pardon. It is not enough for persons to feel they are pardoned while at times they doubt it. We are told that "if our hearts condemn us not then we have confidence toward God." In order then to the enjoyment of Christianity there must be an undisputed evidence of the forgiveness of sins, and such evidence as shall ever be present, otherwise there will be doubt and gloom. We now inquire for the proper evidence of the forgiveness of sins. There are three distinct and conflicting views on this subject entertained by the different denominations in Christendom. One class maintain that no person can be certain of pardon in this life. That if we are forgiven, the Almighty, in His wisdom, locks up the fact in the secret councils of His own will, leaving us in doubt and fear as long as we remain upon the earth. The second class maintain that every pardoned man absolutely knows the fact. That he has full assurance that God has blotted out his sins, and that he knows it because he has received a direct communication from heaven attesting the fact by an impression made upon his heart and that he cannot be mistaken because he feels his sins forgiven and therefore knows the fact. The third class maintain that faith in the word of God and obedience to the stipulated conditions of pardon are all-sufficient to give a man full assurance that he is pardoned, justified, and saved, independent of any other witness directly from heaven or from any other source. We first inquire: What evidence have we that a man in an unconverted state is guilty before God and that he needs pardon? Second, what are the terms of pardon? Third, how shall we know or be assured that we are pardoned? Fourth, how shall a Christian, if he be overtaken in a fault, or commit sin, be assured of pardon? 66 First, what evidence have we that a man in an unconverted state is guilty before God and that he needs pardon? All agree that the instruction or evidence must come from the fountain of all wisdom. We must hear what the Lord and His apostles have said on the subject. Do they show that man is sinfulguilty—and that he needs pardon? They inform us we would not have "known sin but by the law"; that 'God hath concluded them in unbelief, that he might have mercy upon all." Paul says: "We have before proved both Jews and Gentiles that they are all under sin." The Lord came, "not to call the righteous, but sinners to repentance." And "the Son of man is come to seek and to save that which is lost." All these passages and many more go to make man sensible of his guilty and sinful condition. In the Scriptures alone we have a definition of sin. John says: "Sin is the transgression of law." Again, we are told that "where no law is there is no transgression." Since the Lord reveals to man his sinful, guilty, and lost condition through the Scriptures we may rationally expect Him to give the knowledge or evidence of pardon through the same source. If the law declares the transgressor a sinner, why may not the same law declare the obedient righteous? If the Scriptures give evidence of man's guilt, do they not also give evidence of man's justification from that guilt through the obedience to the "Lord from heaven?" The Scriptures bear witness that the whole world (that is, those not converted), are guilty before God and included under sin, "for all have sinned and come short of the glory of God." It is Scriptural evidence alone that proves the disobedient guilty, and, therefore, it must prove the obedient justified. In the second place, all who would become Christians must comply with the terms of pardon. It was shown that all persons, after the Church of Christ was established, were pardoned upon the same terms or conditions, there being no distinction made between Jew and Gentile, male and female, bond and free. All obeyed in the same manner and received the same blessings. These terms may be briefly recapitulated here: First, all who come to the Savior to obtain pardon are required to believe on Him. This, all who have knowledge of the truth can do. And "without faith it is impossible to please God." Second, those seeking pardon must repent. "Repent, ye, therefore, and turn again." They can and must turn to God with |