THE DOCTRINE

AND DUTY

OF SELF-

EXAMINATION

James Haldane

(1786-1851)

2

THE DOCTRINE

AND DUTY OF SELF-

EXAMINATION

Contents

page

Introduction..................................................... 3

I. Some General Observations ........................ 4

II. Purposes and Ends in Self-examination..... 8

III. Topics to Direct Our Self-examination... 11

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2

THE DOCTRINE AND DUTY OF

SELF-EXAMINATION

James Haldane

“Examine yourselves, whether ye be in the faith; prove your

own selves. Know ye not your own selves, how that Jesus

Christ is in you, except ye be reprobates?”

—2 Corinthians 13:5

Introduction

The apostle Paul, in writing to the church at Cor-

inth, exhorts the Gentile converts, “Examine your-

selves, whether ye be in the faith; prove your own

selves: know ye not your own selves, how that Jesus

Christ is in you, except ye be reprobates?” Although he

had confidence in the Corinthians, that they were in

general sincere in their belief, and members of the

true church of Christ, yet he felt that it was possible

that they might be destitute of the faith of the gos-

pel—that they might have been imposing upon them-

selves, and were the objects of divine displeasure

instead of their “life being hid with Christ in God.”

It is a serious thing for the professor of Christian-

ity to reflect on this possibility, but it is on this ac-

count the duty of self-examination is urged on him by

the highest sanctions.

In endeavoring to explain and enforce this duty, I

shall

I. Make some general observations on the subject.

II. Consider the end which we ought to have in

view in self-examination.

3

III. Suggest some topics to which our inquiries

should be directed in attending to this divine precept.

I. Some General Observations

1st. Consider, the commandment to examine our-

selves does not imply that we may not be immediately

sensible that we believe the gospel, and consequently

have joy and peace in believing. The mind perceives,

and is acquainted with all its own thoughts, judg-

ments, and emotions. When we believe any thing to be

true, we feel that we do so; and we may know when we

believe the gospel of God, as well as when we believe

any report upon the authority of a fellow creature. But

let it be remembered, that even in the things of this

life, we are apt to impose upon ourselves. The deceit-

fulness of the heart is especially manifest in regard to

things unseen and eternal; and hence so many cry

peace, peace, to themselves when there is no peace.

One fruitful cause of self-deception in every country

called Christian, is that most men have been accus-

tomed from their earliest years to hear what is called

the gospel, and to acknowledge its truth, without un-

derstanding its meaning, attending to its evidence, or

feeling its importance. We may be conscious that we

believe what we deem to be the gospel, and yet be in

the gall of bitterness and the bond of iniquity. It is

necessary, therefore, for all to examine, not only

whether they believe something to which they attach

the name of gospel, but whether it be indeed the gos-

pel which they believe.

2nd. From the very nature of the gospel, as well as

from the express declarations of God, we are certain

that the faith of Christ must produce sentiments, ex-

perience, and practice peculiar to itself. The connec-

tion between faith and practice is uniformly declared

4

to be so inseparable that the latter must always exactly

correspond with the former.

3rd. Great pains have in consequence been taken

to distinguish with accuracy between common and

saving faith. And persons have been directed to judge

favorably or unfavorably of their state, according as

they have exerted the saving and not merely the natu-

ral acts of faith. The certain consequence of this must

be to lead men to endeavor to perform such saving

acts, and to trust in these, when they suppose that they

have performed them. The mind is thus diverted from

Jesus Christ, from the glory of His atonement, and the

mercy of God revealed in Him, which is the only foun-

dation of hope, to a delusive search after something

else which may quiet the conscience. Thus a system of

self-righteousness is established, under the name of

salvation by faith.

Besides, nothing can lay us more open to self-

deception. When instead of being engaged in contem-

plating the truth, our minds are occupied in consider-

ing the manner of our believing, we are laid under very

strong temptations to persuade ourselves that our

faith possesses all the qualities of saving faith, and

hence to draw our consolation. The Scriptures show us

a more excellent way. They address the common sense

of mankind, teach us what we are to believe, and de-

scribe the effects which the belief of the truth must

necessarily produce. Thus, our minds are constantly

directed towards the testimony of God, and a far more

unequivocal test is given us by which we may prove

whether we believe the gospel.

4th. We ought ever to bear in mind that we are ex-

tremely prone to take refuge in the opinion of others,

especially of those who rank high in our esteem for

judgment and piety. The opinions of others may in-

deed be very useful to the Christian. It is, however,

5

often more important for us to regard the sentiments

of those who are prejudiced against us than those of

our friends.

Caution is the more necessary, as there is a strong

tendency in those who are weak in the faith—and es-

pecially in persons under recent impressions—to be

very solicitous about the opinions of those around

them. And it is to be feared that many, by imagining

that others entertain a favorable opinion of them, are

buoyed up by delusive hopes, and hardened to their

own destruction.

5th. The doctrine of Jesus is addressed to the

heart, and never fails to affect it when understood and

believed. It does not merely produce outward reforma-

tion, while the mind remains under the dominion of

sin. “It is mighty through God to the pulling down of

strongholds, casting down imaginations, and every

high thing that exalteth itself against the knowledge of

God, and bringing into captivity every thought and

affection to the obedience of Christ.”

In self-examination, therefore, we ought to attend

to our inward feelings, as well as to the general tenor

of our conduct. In this respect many have erred. While

some have considered true religion as consisting al-

most exclusively in certain emotions of mind, without

paying due attention to the conduct; others, observing

how little the practice of some professors corresponds

with what they profess to feel, discard the considera-

tion of inward emotions entirely, and look only to the

outward behavior. Both are in error. By attending to

the workings of our minds, as well as to our practice,

we are in less danger of being deceived. The one is a

check upon the other. Our conduct may in many re-

spects appear good, while it proceeds from a corrupt

principle. And in judging of our feelings, without

bringing them to the test of practice, we are ever apt to

6

impose upon ourselves, and to cherish, those feelings

which give us pleasure, without considering whence

they spring. It is only when our feelings and practice

correspond that we can have well-grounded satisfac-

tion.

6th. We ought to beware of forming a judgment of

ourselves by partial and detached views of our conduct.

To this we are extremely prone. Ever ready to depart

from universal regard to the ways of God, we are dis-

posed to rest on some one action, or series of actions,

as an evidence that all is well with us, and thus to flat-

ter ourselves that we are in truth the servants of

Christ.

7th. The evidence of our being in the faith is al-

ways capable of increase. We are not then to be satis-

fied with the presumption that upon the whole the

balance is in our favor, but to seek after the most deci-

sive evidence. We are not to lull ourselves asleep by

saying we are right in the main, although imperfect in

very many respects, and certainly weak in the faith.

According to the evidence of this imperfection, or of

our weakness in the faith, we are in danger of making

shipwreck of faith altogether.

In short, the greater progress we make, we shall

be the less disposed to admire or depend upon our

attainments, for our standard of holiness will always be

proportionately raised.

8th. The revelation of God—that His love is un-

changeable, that believers shall finally and certainly

persevere, and that the gifts and calling of God are

without repentance—is often abused to the neglecting

or setting aside the necessity of self-examination.

When lukewarm in our love, and backsliding from

God, we are prone to quiet our consciences with such

considerations. The saints shall indeed persevere, but

7

we can have no evidence that we are of the number

unless we are abiding in the truth.

The Scriptures uniformly distinguish the saving

operations of God on the soul by their permanence.

The children of God are not of those who draw back

unto perdition, but of them that believe to the saving

of the soul; while those who receive the Word with joy,

but have no root, are manifested by their stumbling

and falling away, being unable to endure temptation.

Hence it follows, that whatever we have done or suf-

fered for the gospel, unless we abide in the faith, we

cannot be saved. We can only be saved by the gospel if

we keep in memory the truth. None, therefore, can

lawfully take comfort from the promises of God—that

believers shall persevere—unless they are actually per-

severing, and under the influence of these promises,

working out their own salvation with fear and trem-

bling. Hence, in self-examination, the question is not,

whether we did actually believe at any former period,

but whether we are now in the faith of Christ.

II. Purposes and Ends in Self-examination

Let us next consider what purposes and ends we

ought to present to our mind in self-examination.

1st. Self-examination, then, is not calculated to

quiet the conscience, to banish slavish fear, or to re-

move doubts and apprehensions of our being unbeliev-

ers.

When the mind is apprehensive of divine displeas-

ure and its consequences, we have for our relief, the

testimony of God, that the blood of Christ cleanseth

from all sin. We are invited to draw near to the throne

of grace for mercy, and are assured that Christ will in

no wise cast out the most vile who come to Him. If

this does not relieve us, God has provided no other

8

ground of comfort and we ought to beware of seeking

such, either for ourselves or others. If this does not

give us peace, it must be because we believe not the

record of God, because we are not willing to be in-

debted to free and sovereign mercy alone. And in such

a state of mind we need to be excited to fear and jeal-

ousy of ourselves, and to be called to repentance, not

to be quieted in our unbelief and rebellion.

2nd. The object of self-examination, according to

the Scriptures, is to prove the genuineness of the

peace and comfort which we enjoy.

Peace and comfort are the necessary effects of the

gospel, when its meaning is properly understood and

its certainty deemed by us unquestionable. But there is

a false peace which may be mistaken for true. True

peace arises from the knowledge of the atonement of

Christ, and is always connected with deep and lively

views of eternal things. False peace arises from indif-

ference about eternal things; and of this we see enough

in the world lying in the wicked one.

Thus we see that while self-examination is not cal-

culated to restore peace to the troubled mind, it is

highly important in order to ascertain whether the

hope we enjoy be scriptural. Without much self-

examination, we shall not long continue in the posses-

sion of solid peace.

3rd. The object of self-examination, according to

the Scriptures, is to detect “the hidden evils of the

heart.”

Many fleshly lusts war against our souls. We are

surrounded with snares, and are ever apt to be led

aside; not only to fall into open sin, but to impose

upon ourselves, and while outwardly walking relig-

iously, not to be living to God—going on in cold for-

mality, not mortifying our members, but in some

secret, and perhaps unperceived manner, serving the

9

flesh. By frequently bringing our hearts to the test of

Scripture, and comparing our spirit and conduct with

the precepts of the Word of God, we shall more easily

avoid the snares of Satan and maintain more habitu-

ally a suitable and becoming conversation.

4th. One great object for which self-examination is

enjoined in Scripture, is to increase our joy in the

Lord.

Joy is a fruit of the Spirit, “But the fruit of the

Spirit is love, joy, peace, longsuffering, gentleness,

goodness, faith” (Gal 5:22), and of the very greatest

importance and much insisted on in the Word of God.

“The joy of the LORD is your strength” (Neh 8:10). It

animates us in duty and supports us under trials. It

prevents the innocent enjoyments of this life from

engrossing an immoderate share of our affections. It

renders insipid the pleasures in which the men of the

world chiefly delight, and encourages us to devote our

all to the Lord, in whose service we enjoy the greatest

happiness. Many do not seem to be aware of this, nor

of the vast importance of having the soul filled with joy

in God. They even look upon it with a suspicious eye,

as if it proceeded from presumption, and were incon-

sistent with that humility which ought to distinguish

the disciple of the lowly Jesus. Nothing can be more

false and unfounded. The idea can only arise from in-

experience of the joy which flows from the gospel.

That there is a presumptuous confidence among

some professors, who speak great swelling words of

vanity about their joy, is alas! too manifest. But we are

not on this account to contradict the whole revelation

of God, which represents joy as an eminent character-

istic of believers. Paul tells us that the kingdom of God

is righteousness, and peace, and joy in the Holy Ghost,

and exhorts his brethren to rejoice always in the Lord

(Phil 3:1; 4:4).

10

Nothing recommends the gospel of Christ to the

world more than His followers being filled with joy and

peace. Ungodly men are ever prone to mistake and

misrepresent religion as productive of gloom and mel-

ancholy, and they have had too much reason for this

from the conduct of many professors. We have every

reason to believe that the uncomfortable views of relig-

ion which so many entertain arise from their not dis-

cerning the glory and fullness of the gospel, together

with the carnality of their minds, which leads them to

endeavor to keep their consciences at ease, while not

living near to God. Hence they flatter themselves, that

their want of comfort is the fruit of their humility, and

that the joys of others are the offspring of pride, if not

a mere pretense. It is no uncommon thing for Satan to

be transformed into an angel of light, and to represent

the genuine fruits of the Holy Spirit as proceeding

from the heart not being right with God.

Upon the whole, it appears that, while our peace

and joy must, in the first instance, arise entirely from

believing the testimony of God, and can only be pre-

served by abiding in His doctrine, it is most highly

important and necessary—as we would guard against

self-deception, as we would correct what is amiss in us,

as we would increase our joy, and consequently our

activity in the Lord’s service—that we closely and con-

stantly examine ourselves whether we be in the faith.

III. Topics to Direct Our Self-examination

Let us now suggest some topics, to which our in-

quiries should be directed, while engaged in the duty

of self-examination.

1st. Let us inquire how the gospel has affected us.

Does it give us hope, while we regard ourselves as

justly deserving of the wrath of God on account of sin?

11

Do we see in it a reply to the accusations of con-

science? Are these answered by the considerations of

its truth? This is the first and necessary effect of the

gospel, if we know what it means, and have received it

not in word only but by the Holy Spirit, and in much

assurance. It is an effect, without which no other can

exist, and upon the existence and degree of which

every fruit of the Spirit depends. But though this is

first in order, it is never solitary. What other effects

then has the gospel produced in our minds? I do not

mean that we should inquire whether these have been

suddenly produced by it; but whether it has, either

more gradually or immediately, wrought effectually in

us, changing the objects of our pursuit, and the tem-

pers and dispositions of our hearts. Many things, and

these highly interesting, may be believed, which leave

the heart as they found it. Not so the gospel of Christ;

this opens a new scene to the eyes of all who receive it;

it brings them, as it were, into a new creation. The

things which formerly engrossed their minds now ap-

pear mean and contemptible, compared with those

revealed in the gospel; and those things which were

once considered as unworthy of their regard, now ap-

pear to be all-important. Being risen with Christ, by

the faith of the operation of God who raised Him from

the dead, the Christian seeks “those things which are

above, where Christ sitteth at the right hand of God”

(Col 3:1). Begotten again to the lively hope of an in-

heritance incorruptible, undefiled, and unfading, he

accounts himself a stranger and pilgrim on earth, and

plainly declares that he seeks a heavenly country. Is

this the case with us? Have the vast and momentous

concerns of eternity made all that is in the world ap-

pear vain in our eyes? “This is the victory that over-

cometh the world, even our faith” (1 John 5:4). If

therefore the world is not crucified to us and we unto

12

the world by the doctrine of the cross, we have never

beheld the glory of that doctrine, and are consequently

rejecting the testimony of Jesus.

2nd. We should examine the general principles on

which we act.

Faith works by love to God. Believers are con-

strained “for the love of Christ constraineth us; be-

cause we thus judge, that if one died for all, then were

all dead” (2 Cor 5:14); i.e., all endured death in Him,

the substituted sacrifice, for their sins. “And that He

died for all, that they which live should not henceforth

live unto themselves, but unto Him which died for

them, and rose again” (2 Cor 5:15). They consider

themselves not to be debtors to the flesh to live after

the flesh; they account themselves not their own, but

bought with a price. They are the willing servants of

their Redeemer, desiring to glorify Him with their

bodies and spirits, which are His. Does this description

correspond with our character? What views have we of

the character of God? Do we tremble like slaves in His

presence, esteeming Him a hard and austere master,

or are we destitute of reverence and holy awe of His

majesty? The faith of the gospel produces the most

profound awe and veneration of God. The believer

views Him as a consuming fire, while, at the same

time, he has boldness in His presence, and is taught to

cry, “Abba Father!” The comforts of the Holy Spirit are

ever found united with the fear of God.

What views do we entertain of sin? Does it appear

to us a light matter, or does the sense of it drive us to

despondency or despair? In either case, we may be as-

sured, on the authority of God, that we are not believ-

ing the gospel. The gospel produces self-abhorrence on

account of sin, and that in the greatest degree. It gives

a view of sin, so dreadful, as may well confirm every

fear which the loudest alarms of conscience can excite.

13

But it also stills these alarms, and produces peace, and

joy, and lively hope in believers, without diminishing

in any degree their sense of the malignity and awful

consequences of sin. We remember and are con-

founded, and never open our mouths any more, be-

cause of our shame, when we know that God is pacified

towards us for all that we have done (Eze 16:63).

Again, we should inquire what things chiefly oc-

cupy our thoughts, whether the things of the flesh or

of the Spirit. “They that are after the flesh do mind the

things of the flesh; but they that are after the Spirit the

things of the Spirit” (Rom 8:5). In which channel do

our minds run? Thus, ought we not only to keep, but

to examine our hearts with all diligence. But, as we are

apt to impose on ourselves, when we judge merely by

our feelings, and to imagine our minds to be spiritual,

while our conversation is carnal, we ought to inquire:

3rdly. How far we actually sacrifice everything to

the will of God? Does our practice decidedly prove that

we are seeking first the kingdom of God and His right-

eousness? Does our conduct plainly show that we sit

loose with regard to the world? Do our lives make it

manifest that neither the wealth, the honors, nor the

pleasures of the world are the chief object of our re-

gard; that we are not conformed to this world, but

transformed by the renewing of our minds? This is the

certain consequence of holding fast the truth.

4thly. How do we employ the talents God has

committed to us? Do we seriously consider what tal-

ents we possess? Do we act as those who must give

account—not endeavoring, on the one hand, ostenta-

tiously to display them, and thus to acquire honor for

ourselves; nor, on the other, from sloth or false humil-

ity, neglecting to occupy them because they are small

and inconsiderable, or because they are of such a na-

ture as not to excite the admiration of men? Do we

14

conscientiously employ them with an eye to the glory

of God? This opens a wide field for self-examination.

5thly. How do we bear the trials which God ap-

points for us? Are we like the bullock unaccustomed to

the yoke? Do we faint in the day of adversity or fret

under our afflictions? Or do we despise the chastening

of the Lord; with a sullen and stoical firmness braving

distress, and steeling our minds to disappointment? It

is the characteristic of the believer to “glory in tribula-

tions” (Rom 5:3), to account them light and tempo-

rary, not worthy to be compared with the far more

exceeding and eternal weight of glory for which these

afflictions are preparing him (2 Cor 4:17-18). The lan-

guage of faith, therefore, will always be, “The cup

which my Father giveth me to drink, shall I not drink

it?” The believer, knowing that all things shall work

together for good to those who love God, in every

thing gives thanks. He has learned, in whatever state

he is, therewith to be content. His soul is as a weaned

child. While he may keenly feel the rod of his heavenly

Father; while he is, it may be, in heaviness through

manifold temptations, yet he greatly rejoices, adding

fortitude and patience to faith.

6thly. How do we act towards our brethren? “If a

man say, I love God, and hateth his brother, he is a

liar; for he that loveth not his brother whom he hath

seen, how can he love God whom he hath not seen?” (1

John 4:20). Do we consider Christ as our great pattern,

whom we are bound to imitate in doing good to all

men as we have opportunity, and especially to those of

the household of faith? Do we really love the disciples

of Jesus: do we esteem them the excellent of the earth;

do we associate with them, and testify our love to them

by every act of kindness in our power? Nothing ascer-

tains character more than the company with whom we

delight to associate. We must needs go out of the

15

world, were we altogether to avoid the ungodly. But

their society is not to a Christian a matter of choice

and satisfaction. He is aware of the danger to which it

exposes him, and is ever fearful and watchful of its

effects.

If self-examination be properly conducted, the re-

sult will always be a deep sense of our sinfulness and a

growing conviction of our constant need of pardoning

mercy. This must be the case with the most zealous,

circumspect, and conscientious. The more we are con-

vinced of the reasonableness, and struck with the wis-

dom and excellence of the commandments of Christ,

and the more we know of the happiness of those who

obey them, the more severely shall we condemn our-

selves, and lament that we have not hitherto regarded

them as we ought.

If, on self-examination, we have reason to con-

clude, or if we suspect, that we are not in the faith, it is

our present duty to believe in Jesus who died for the

ungodly, and confidently to trust in Him for salvation.

Nothing we can do or suffer can prepare us better for

receiving the testimony of God. Salvation is pro-

claimed to men as sinners. The gospel is addressed to

all, in the circumstances in which it finds them. We

cannot indeed enjoy the blessings it conveys without

faith, yet we need no other qualification for divine

mercy but guilt and wretchedness; and if we dream

that we do, or that we shall ever possess any other, we

deceive ourselves. It is only pride and the love of sin,

with the blindness and error inseparable from them,

which prevent all men from gladly receiving the gos-

pel. They desire to have something whereof to glory;

they wish to feel something which shall warrant them

to believe. But in so doing they err, not knowing their

own character, nor the grace of God.

16

Do some object, “We cannot believe; faith is the

gift of God; no man can come to Christ except the Fa-

ther draw him”? This is true and, properly understood,

what every Christian must feel and believe. But many,

it is to be feared, misapprehend and wrest these Scrip-

tures to their own destruction. They lament their own

inability as if it were their misfortune, and not their

crime, and then they quiet their consciences, consider-

ing the uneasiness they feel, as an evidence that there

is some good thing in them towards God, and that in

due time all will be well.

But in what does this inability consist? We can re-

ceive the testimony of men; we conduct ourselves

every hour by faith in human veracity; and why can we

not receive the testimony of God? Is it less weighty or

more questionable? Are we laid under an invincible

necessity to account the God of truth a liar? No; but

His gospel pours contempt on all to which we are at-

tached. It shocks the pride of the human heart. It de-

scribes our righteousness as filthy rags, and proclaims

salvation to the most sober and decent, on the same

terms as to the murderer and the sensualist; it ac-

knowledges no difference among men as a recommen-

dation to divine mercy. Thus it levels all human glory,

and cuts off all occasion of boasting. Hence Christ is a

stumbling block and rock of offense, and Satan, in the

form of an angel of light, suggests to those who are

blinded by him, that as this doctrine confounds all

moral distinctions and depreciates human virtue, it

cannot be of God.

Add to this, the gospel makes no provision for the

lusts of the flesh or of the mind. It spares not a right

eye nor a right hand, but proclaims complete deliver-

ance from all sin. This salvation is not future, but pre-

sent. Now, to suppose an ungodly man truly desirous

of being made holy, is to suppose that he loves holi-

17

ness, which the Scriptures uniformly deny. If then a

sinner’s inability to believe consists in pride and the

love of iniquity, it is plain that so far from being an

alleviation, it is the greatest aggravation of unbelief.

“The carnal mind is enmity against God: for it is not

subject to the law of God” (Rom 8:7). Yet this God, to

whom men are enemies, pitying their ruined condi-

tion, has given His Son to die for sinners, and be-

seeches them to turn to Him and live. But they cannot

think of it; they cannot find in their hearts to be rec-

onciled to God; and they quiet their consciences by

alleging, “I am tempted of God; He but tantalizes me; I

am unable to believe.”

When men object that they cannot believe and

that faith is the gift of God, their ideas are altogether

different from what is meant in the Scriptures by these

declarations. We naturally consider faith as something

which is to recommend us to the favor of God. How-

ever blinded the human mind may be, few are able to

persuade themselves that they can fully keep His holy

law. They think they can do something, but not quite

enough, and they go about to establish their own

righteousness under the name of faith, which, though

imperfect, they consider to be an acceptable obedience.

If their consciences, however, still continue uneasy,

they take shelter in the delusion that they must wait

till God gives them faith. Such have yet to learn that

they are utterly lost and ruined; and till they see this to

be the case, the preaching of the cross must appear to

them foolishness. In the meantime, they dream of do-

ing what they can that they may obtain faith, and thus

attempt to purchase the blessings of salvation. But

unbelievers are never required in the Scriptures to use

means to believe. This would in fact be a contradiction

to the whole gospel. It would be a commandment to

men to go about to establish their own righteousness

18

to endeavor to reconcile God to them; as if He were

their enemy, while they were desirous of His friend-

ship.

We are taught in the gospel that we can do noth-

ing, more or less, to procure the favor of God; that we

are destitute of every good disposition; that our hearts

are filled with enmity against Him; and that the only

bar to our being reconciled is our aversion to recon-

ciliation. He commands every creature to place confi-

dence in the finished work of Christ, which He has

declared to be all-sufficient for the remission of sins of

the deepest dye. And so long as men disobey this

commandment, they plainly show, whatever their pro-

fession may be, that they love the darkness more than

the light, that they hate both Christ and His Father.

Eternal life is preached to all, as a free gift through

Jesus Christ; and those who reject it, plainly show that

they prefer the gratification of their pride and evil pas-

sions to the enjoyment of the blessings of the salvation

of Christ.

Through the deceitfulness of the human heart,

many who do not believe, imagine that they desire to

be delivered from sin. But if the power of sin in the

heart be such as the Scriptures uniformly assert; if

men are completely under its dominion—ungodly, and

without strength, till Christ sets them free; and if he

only that believeth is thus delivered by Christ, then it

is absurd to suppose that any unbeliever truly desires

salvation. He may wish to be freed from some particu-

lar sin which exposes him to inconvenience, but the

dominion of iniquity is so firmly established in his

heart that he cannot possibly desire to be delivered

from his bondage, which consists entirely in his de-

praved inclinations.

Some suppose that to call in question their own

state is a rejection of the testimony of God, and thus

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set aside all self-examination. To doubt their eternal

salvation, is according to them, to make God a liar.

But God has not testified to any individual that he

shall be saved. His testimony is true, whether men

believe it or not, that he who believeth in Jesus Christ

shall never perish, but shall have eternal life. Hence

the necessity of inquiring, Am I in the faith?

Others, who do not go so far, too easily admit that

any suspicions concerning their state are temptations,

of which they endeavor to get rid of as soon as possi-

ble. But let such remember that their apprehensions

may be perfectly well-founded. As far as their conduct

and conversation do not correspond with what the

Scriptures declare to be inseparable from the belief of

the truth, they have reason to doubt, to search and try

their ways. All doubts of our personal interest in

Christ, it is true, have their origin in unbelief. If we

were fully persuaded of the truth of the gospel, if our

eyes were always fixed upon it, if we always clearly per-

ceived the glorious fullness and freeness of the salva-

tion of Christ, we should constantly rejoice with joy

unspeakable and full of glory; and we should also be

proportionately sanctified by the truth, be fruitful in

every good work, and thus possess the full assurance of

the hope which God hath published in the gospel. It is

owing to our not discerning the glory of this doctrine,

that we at any time stand in doubt of our obtaining

eternal blessedness. But we shall not improve our

situation by imposing on ourselves, and concluding,

without reason and evidence, that notwithstanding our

uneasiness, all is well with us. We should consider

these doubts as the symptoms of some internal disor-

der; and that we have at all times an almighty Physi-

cian to whom we may with confidence apply, whose

skill is equal to the most desperate case; believing in

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whom, no sinner of the human race shall ever perish,

but shall undoubtedly obtain eternal life. Amen.

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