01.03. Treatise 3 - On the Duty of Self Examination

Treatise 3 - On the Duty of Self Examination ON THE DOCTRINE AND DUTY OF SELF- EXAMINATI ON.

"KNOW thyself," was the maxim of the Grecian Sage.---It is a maxim replete with wisdom, and one frequently inculcated in the word of God. Conscious as we are of all that passes through the mind, we might at first imagine it to be impossible to be ignorant of our own character. But the more we reflect on the complicated motives by which our conduct is influenced---the more we are accustomed to "Self-Examination,"---the more shall we become con­vinced that an acquaintance with ourselves is one of the most illimitable, as well as the most necessary attainments.

It is comparatively easy to deceive each other. We may clothe the basest designs in the garb of perfect innocence---we may persuade others that our intentions are virtuous, and our actions regulated by the nicest sense of honor, when we are engaged in the most selfish intrigues. But we are also prone to impose upon ourselves, and it is a task of no ordinary difficulty, even for the best regulated mind, to trace all the secret springs which influence its determina­tions, and to penetrate that cloud, which raised by prejudice and passion, continually obstructs its view.

Such too is the natural darkness and ignorance of man---such the perversion of his will---that he is of himself incapable of becoming acquainted with his true character and condition in the sight of God. It is the Bible, and the Bible alone that unlocks to man his heart; but even the sacred volume itself remains in his hands a sealed book, until the Holy Spirit causes the lamp of truth to shine upon it, and unfolds to him the mystery of Providence. The apostle Paul, in writing to the church at Corinth, exhorts the gentile converts,­" Examine yourselves, whether ye be in the faith: prove your ownselves: know ye not your ownselves, 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 gospel ­that they might have been imposing upon themselves, 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 Christianity to reflect on this possibility, but it is on this account 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.

III. Suggest some topics to which our inquiries should be directed in attending to this Divine pre­cept. lst. I observe, the commandment to ex­amine ourselves, 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, judgments, and emotions. When we believe anything 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 deceitfulness 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 accustomed from their earliest years to hear what is called the gospel, and to acknowledge its truth, without under­standing 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 gospel 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, experience, and practice, peculiar to itself. The connection between faith and practice is uniformly de­clared to be so inseparable, that the latter must always exactly correspond with the former. The gospel of Christ is described as a mould into which believers are cast; (Romans 6:17.) and as the metal necessarily acquires the shape (Literally the mould or form of doctrine into which ye were delivered.) and impression of the mould, so will the conduct of the believer be regulated by the views which he entertains of the gospel, and of the display which it gives of the glory of Jesus. If these are just and extensive, he walks so as to please God; and where these are limited and erroneous, it will be manifest in his conduct and con­versation. The character and deportment which the faith of the gospel always pro­duces are minutely described in the scrip­tures, which are consequently an infallible standard of self-examination.

3rd. It is to be observed, that the duty of self-examination has been enforced by some in a different manner from that employed by the apostles. True faith has been said to consist of various acts of the mind. Some of these acts, it has been thought, are not peculiar to the children of God, but, may be exerted under the influence of natural principles, by those who are still in a state of condemnation. 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 natural 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 foundation of hope, to a delusive search after something else which may quiet the conscience; and 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 contemplating the truth, our minds are occupied in considering 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 do not entangle us in the mazes of metaphysical distinctions. They address the common sense of mankind; teach us what we are to believe, and describe 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 extremely prone to take refuge in the opinion of others, especially of those who rank high in our esteem for judgment and piety. The opinion of others may indeed be very useful to the Christian. It is, how­ever, often more important for us to regard the sentiments of those who are prejudiced against us, than those of our friends. This serves to counteract that natural self-love and partiality, which render us blind to our own defects. A Christian, in his intercourse with the world, often receives salutary reproofs from the remarks made respecting his conduct, not only by his brethren, but also by worldly men. But nothing can be more fallacious, than to draw comfort from the good opinion of our fellow-creatures, or to conclude, because they esteem us highly, that we are in the faith. Let us always recollect how little they know of us, how often they applaud actions for which our hearts condemn us,---a condemnation in which others would join, if they were acquainted with all our motives. This con­sideration should prevent us from reposing great confidence in the judgment of others. The caution is the more necessary, as there is a strong tendency in those who are weak in the faith, and especially in persons under recent impressions, to be very solicitous about the opinion 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 reformation, 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.

Many have spoken of the emotions and affections of the mind in religion, in a very unguarded and improper manner. They give them the name of animal passions or affec­tions, a term which suggests a low meaning, and raises ideas of affections relating merely to animal life. This not only tends to con­found things between which there is the greatest difference, but leads men to despise what should be the object of their warmest desires, and prejudices them against the vigorous exercise of the best affections. It encourages formality in devotion, and is calculated to represent the religion of Jesus as a system of empty speculation, which does not affect the heart. (See M’Lauren’s Essay on Devine Grace § 6, p. 432, edit. Edin. 1772) At the same time, it must be admitted, that others have run into a contrary extreme, and endeavored to work upon the passions by means very different from those employed in the scriptures. 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 real religion as consisting almost 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 con­sideration 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 respects 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 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 satisfaction.

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 disposed to rest on some one action, or series of actions, as an evidence that all is well with us, and thus to flatter our­selves that we are in truth the servants of Christ. But self-examination must embrace the whole of the divine law, and the whole of our character, and consequently is not the work of a day, but should be our constant employment, although it is highly proper to devote certain seasons peculiarly to this duty.

7th. The evidence of our being in the faith is always capable of increase. We are not then to be satisfied with the pre­sumption, that upon the whole the balance is in our favor, but to seek after the most decisive 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; for according to the evidence of this imper­fection, or of our weakness in the faith, are we in danger of making shipwreck of faith altogether. (1 Timothy 1:10.) The more we are conformed to the image of Christ, the more decisive is our evidence that we are in the faith; so that the necessity of self-examination can never be superseded, whatever may be our attainments. Nor is there any danger of our being immoderately elated by ascertain­ing our progress; for in proportion as we advance in holiness, in the same proportion shall we be sensible of our pollution as sinners. The more we become assimilated to the image of the Lord Jesus, (1 John 3:1-24.) the more shall we be humbled from the consideration of the small advancement we have made; the more shall we condemn ourselves on ac­count of our defects, and aspire after higher attainments. 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 unchangeable, 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 we can have no evidence that we are of the number, unless we are abiding in the truth. (John 8:31.) It is written, The just shall live by faith; but if HE draw back, my soul shall have no pleasure in him. (Hebrews 10:28. The supplement, any man, in our translation, is certainly not only unnecessary, but improper. The apostle’s words suggest no idea con­trary to the uniform doctrine of scripture concerning the perseverance of the saints.)

It is indeed true, that nothing tends more to encourage believers, and to prevent them from fainting in their warfare, than the many assurances of support which are given them, and the hope derived from the purpose and promises of God, that they shall be kept unto the end. By these considerations the apostles uniformly animated the disciples. Thus Paul, writing to the Corinthians: Who shall confirm you to the end, that ye may be blameless in the day of our Lord Jesus Christ. God is faithful, by whom ye were called into the fellowship of his Son Jesus Christ our Lord (Php 1:6.) Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ (1 Corinthians 1:8-9.) God is faithful, who will not suffer you to be tempted above that ye an able, but will with the temptation make, a way to escape, that ye may be able to bear it.­ (1 Corinthians 10:13.) We ought to pray in faith to the Lord, to hold up our goings in his paths, that our footsteps slide not. (Psalms 17:5.) But let all beware, lest they pervert this doctrine to promote carnal security. When we are departing from the ways of God, we can enjoy no solid comfort from his faithfulness: this shall be manifest whatever becomes of us; if we deny him, he will also deny us; if we believe not, yet he abideth faithful, he cannot deny himself· (Psalms 17:5.) 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 suffered for the gospel, unless we abide in the faith, we cannot be saved. Paul doubted whether all that the Galatians had suffered might not be in vain, Galatians 3:4; and he found it necessary to warn the Hebrews, who had taken joyfully the spoiling of their goods, not to cast away their confidence, ch. x. 85.; and to fear, lest a promise being left of entering into his rest, any of them should seem to come short of it, Hebrews 4:1. We can only be saved by the gospel, if we keep in memory the truth. (1 Corinthians 15:2.) None, therefore, can lawfully take comfort from the promises of God, that believers shall persevere, unless they are actually persevering, and, under the influence of these promises, working out their own salvation with fear and trembling. 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. Let us next consider what purposes and ends we ought to present to our mind in self-examination. This is a consideration of very great importance. If we have not some specific object, we shall neglect the duty altogether, or attend to it in an indifferent and careless manner. Again, if we have a wrong object in view, we shall perplex our minds; or per­haps, by endeavoring by the performance of it to establish our own righteousness, lull ourselves asleep to our own destruction.

1st. Self-examination, then, is not calcu­lated to quiet the conscience, to banish slavish fear, or to remove doubts and appre­hensions of our being unbelievers. To this end, however, it is often applied. A person whose heart condemns him, who has no comfort from the gospel, because he either never knew it, or has let slip the truth from his mind, is directed to prove the reality of his faith, by thinking of the duties he has performed, or of the change he has expe­rienced. He is reminded of his past emotions and zeal. The instances of his exemplary conduct are recalled, and his present de­spondency is imputed, by the partiality, or perhaps by the flattery of friendship, to his modesty and humility. God, he is told, often, in sovereignty, that is arbitrarily, withdraws from his people, because they cannot bear uninterrupted comfort; but this withdrawing, or hiding his face from them for a season, is a proof of his love to them, although at such times their evidences are under a cloud. From those considerations he is exhorted to draw comfort.---Those who have in this way sought for comfort, or have witnessed its effects upon others, must have observed, that where the conscience is truly awakened, such reasoning rarely affords the smallest relief; and, should it be productive of tranquility for a season, it only resembles the repose procured by stupifying drugs, which does not refresh and strengthen the body. Such comfort seldom continues; it is but a deceitful calm, and generally precedes a more violent storm. But if the remembrance of past duties and experiences should succeed and satisfy the awakened conscience, the consequences are likely to be still more dreadful. Such comfort is altogether delusive; it is truly placing confidence in the flesh. If our peace of mind be founded on anything in our­selves, anything which we have done or felt, it will always puff us up with pride. We may ascribe the glory to God, as did the Pharisee, (see Luke 18:11.); but although we acknowledge that divine grace hath made us to differ, yet, if this difference be the ground of our comfort, we are not building upon God’s foundation. When the mind is apprehensive of divine displeasure 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 nowise cast out the most vile who come to him. If this does not relieve us, God has provided no other 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 indebted to free and sovereign mercy alone, and in such a state of mind, we need to be excited to fear and jealousy of ourselves, and to be called to repentance, not to be quieted in our unbelief and rebellion.

We have a beautiful description of the Psalmist’s experience. (Psalms 77:1-20.) When in distress, he thought on God, and was troubled. He sought relief by calling to mind his song in the night, and communing with his own heart. But all would not do; still he questioned whether the Lord would not cast him off forever. At length he said, This is my infirmity; but I will remember the years of the right hand of the Most High; I will re­member the works of the Lord. Surely I will remember thy wonders of old. I will meditate of all thy works, and talk of thy doings This relieved his mind; and in like manner, the believing recollection of the finished work of Christ, and the freeness of his salvation, will give rest to the most troubled con­science.

Here we cannot but observe, that persons of very opposite sentiments in religion, ap­proach very near in their manner of com­forting those who are distressed by apprehensions that they are not the children of God. Some, who profess to hold salvation by grace through faith, are shocked when they hear of persons resting their hopes on a well-spent life, or proposing this to others as the ground of their consolation; yet, when they find those of whom they have formed a good opinion, oppressed with despondency concerning their interest in the favor of God, how do they attempt to com­fort them? By dissuading them from en­tertaining these apprehensions; by telling them they are too scrupulous and self-­diffident; by representing their doubts as proceeding from excessive tenderness of con­science and as a proof that they should have a better opinion of themselves. Hence they congratulate them on these evidences of their faith, and direct them to their past experience as sufficient to remove all their fears. Wherein then do they differ from the openly self-righteous?---The one sub­stitutes virtuous actions, the other the ex­perience of the work of God on the soul, in place of the hope of the gospel. Both are equally contrary to the doctrine of scripture.

2nd. The object of self- examination, ac­cording to the scriptures, is to prove the genuiness 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 indifference about eternal things; and of this we see enough in the world lying in the wicked one. When a strong man armed keepeth his palace, his goods are in peace. (Luke 11:21.) Every man enjoys some kind and degree of peace, notwithstanding the misgivings and inward checks of con­science which he may feel. The sources of this tranquility are various. They may in general, however, be traced to erroneous views of the character of God, and of the unchangeable nature of his law. Woe to those who are thus at ease!---We ought therefore to examine whence our peace arises; whether from putting God and eternal things at a distance or from the cross of Christ; whether from slight and superficial views of sin and of the divine justice, or from a persuasion of the fullness and efficacy of the atonement of Christ; whether it has a sanctifying tendency on the mind, and urges us forward in the path of duty, however rough and unpleasant, or whether it disposes us to sloth, and to avoid whatever is disagreeable to flesh and blood; whether it leads us to watch unto prayer with thanksgiving, or whether it is main­tained without our living near to God.

Thus we see, that while self-examination is not calculated 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 possession 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 religiously, not to be living to God---going on in cold formality, not mortifying our members, but in some secret, and perhaps unperceived manner, serving the 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 habitually a suitable and becoming conversation.

4th. One great object on account of which self-examination is enjoined in scripture, is to increase our joy in the Lord.

Joy is a fruit of the Spirit, (Galatians 5:22.) of the very greatest importance, and much insisted on in the word of God. The joy of the Lord is our strength. (Nehemiah 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 the pleasures in which the men of the world chiefly delight, insipid, and en­courages us to devote our all to the Lord, in whose service we enjoy the greatest hap­piness. The abounding of joy in the churches of Macedonia, amidst great afflic­tions and poverty, produced rich Iiberality. (2 Corinthians 8:12.) In proportion as we do not experience the joys of religion, while we practice the forms of it, we must be influenced by the spirit of bondage. Our obedience, therefore, like that of all slaves, will be as scanty as pos­sible, and we shall be in danger of turning back to the world as our supreme good. The desire of happiness is the very law of our nature. We cannot, we ought not to en­deavor to divest ourselves of this desire. Many do not seem to be aware of this, and 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 incon­sistent 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 inexperience 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 characteristic of believers. Even under the comparatively dark dispensation of Moses, the Lord threatened Israel with the most awful vengeance, because, says Moses, thou servedst not the Lord thy God with JOYFULNESS and GLADNESS OF SPIRIT. (Deuteronomy 28:47.) Paul tells us, that the kingdom of God is righteousness, and peace, and JOY IN THE HOLY GHOST, and exhorts his brethren always to rejoice in the Lord. (Php 3:1. Php 4:4.) We not only find believers described as those who GLADLY received the word, (Acts 2:41.) but continuance in this joy is declared to be an essential characteristic of those who are Christ’s, Whose house are we, if we hold fast the confidence, and the REJOICING OF THE HOPE, firm unto the end. (Hebrews 3:6.)

If we have little enjoyment in the ordi­nances of God, we shall be very apt to attend to them in a careless, formal manner, if not to find excuses for neglecting them alto­gether. There was little danger of the Psalmist’s neglecting public worship, while he was glad when they said unto him, Let us go up into the house of the Lord. (Psalms 122:1.) There is no danger of our forsaking the assembling of ourselves together, when happy in the Lord, and expecting an increase of joy from fel­lowship with him and with our brethren in the observance of his ordinances. We are not apt to omit prayer, when our hearts are lifted up in the ways of the Lord, when we go to him as our exceeding joy, (Psalms 43:4.) and feel the privilege of casting every burden upon him. No; the greater our joy in God, the greater delight shall we feel in every part of worship. It is when departing from the living God through an evil heart of un­belief, when we have, consequently, no joy of faith, that we either neglect his worship, or hurry it over. Hence the earnestness of the apostle to increase the joy of his brethren, (1 John 1:4.) and hence the desire of our Lord to promote this holy temper in his disciples. (John 15:11.)

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 melan­choly, 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 religion which so many entertain, arise from their not discern­ing 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 pretence. 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. The joy of faith which is so important, can only be founded upon the truth as it is in Jesus, which alone can give solid peace to a guilty conscience. It assures the sinner, that, however guilty and abominable he may be, Jesus is almighty to save, and that he came, not to call the righteous, but sinners, to repentance; that he has made full atone­ment for sin, and that his power, and grace, and faithfulness, are all engaged for the eternal salvation of EVERY sinner who trusts in him. When men are fully persuaded of the truth of this, it must give them joy; but this joy will always be increased by the in­creasing influence of the gospel on the heart and life. A person laboring under a painful and dangerous disease, rejoices when a physician, in whose skill and probity he has the fullest confidence, assures him of re­covery; but his joy is increased, when he finds the symptoms of his malady gradually abating, and the medicines which he uses producing exactly those effects which were foretold. This not only gives him additional confidence in his physician, but also con­vinces him that he has understood his pre­scriptions aright. Thus it is with the believer. The gospel reveals God as the justifier of the ungodly, and is therefore calculated to give instant joy to the believer, independently of the consideration of the effects which it produces on the mind. But as we are assured, upon the authority of God, that this gospel teaches all who be­lieve, to deny ungodliness and worldly lusts; that it produces abhorrence of sin and delight in holiness; in proportion to our experience of these effects, we have additional evidence that we are not de­ceiving ourselves, but that it is the true grace of God wherein we stand. Hereby, says the apostle, we do KNOW that we know him, if we keep his commandments. (1 John 2:3.) My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we KNOW that we are of the truth, and shall ASSURE our heart before him. (1 John 3:18-19.)

If we are living near to God, self-exami­nation will show us many things, for which we have cause to be deeply abased; but it will also manifest the effects of the truth on our hearts and lives. This is perfectly con­sistent with the most profound humility, which does not imply, that we are uncon­scious of what the grace of God has wrought in us. The apostle supposes that the Corin­thians knew that they differed from others, (1 Corinthians 4:7.) and the exhortations to holiness throughout the epistles, generally proceed upon the consideration of the distinguishing goodness of God to those to whom they are addressed, in having delivered them from the power of darkness, and translated them into the kingdom of his dear Son. Now the more abundant measure of fruit we bring forth to God, the greater evidence we have of his distinguishing kindness towards us. Accordingly, we find the apostles everywhere urging be­lievers to press after an increasing measure of faith and joy, by abounding in every holy temper, and being ready to every good work. Thus, Paul exhorts, Let every man prove his own work, and then shall we have REJOICING in himself alone, and not in another. (Galatians 6:4.) God is not unrighteous to forget your work and labor of love, which ye have showed towards his name, in that ye have ministered to the saints, and do minister; and we desire, that everyone of you do show the same diligence, to the full ASSURANCE of hope unto the end. (Hebrews 6:10-11.) Thus, too, on reviewing his life, now drawing near a close, he rejoices in the manner in which he had acted: I have fought the good fight, I have finished my course, I have kept the faith: Hence­forth there is laid up for me a crown of righteousness, &c. (2 Timothy 4:7-8.) And in the midst of his labors, and of the opposition and calumny with which he met on account of them, his joy in believing was increased by the con­sideration, that he had acted on principles diametrically opposite to the dictates of flesh and blood. Our rejoicing, says he, is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our con­versation in the world. (2 Corinthians 1:12.) Peter exhorts the brethren to give diligence to make their calling and election SURE, by adding to faith, fortitude, knowledge, temperance, patience, &c. (2 Peter 1:5-10.) He that keepeth his commandments, says John, dwelleth in him; and he in him; and hereby we know that he dwelleth in us, by his Spirit which he hath given us. (1 John 3:24.) Indeed, fruitfulness and en­joyment are always represented as insepar­able.: If, at any time, we become slothful and inactive, not occupying the talents God hath given us, our joy abates in proportion to our barrenness, we grieve the Holy Spirit and bring darkness over our minds. On the contrary, by abounding in the work of the Lord, we at once obtain additional evidence, that it is the true grace of God wherein we stand, and receive a present reward in the increasing discoveries we obtain of the glory of God. Jesus said; If a man love me, he will keep my words, and my Father will love him; and we will come unto him, and make our abode with him. (John 14:23.) He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father: and I will love him, and will manifest myself unto him. (John 14:21.) Thus, while the doctrine of Jesus gives rest to the con­science, it must ever prove a constant source of active obedience.

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 preserved 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 con­stantly examine ourselves whether we be in the faith.---Let us now, III. Suggest some topics, to which our inquiries 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? Do we see in it a reply to the accusations of conscience? 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 tempers 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. (2 Corinthians 5:17.) The things which formerly engrossed their minds now appear mean and contemptible, compared with those revealed in the gospel; and those things which were once considered as unworthy of their regard, now appear 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, (Colossians 3:1.) Begotten again to the lively hope of an inheritance 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 appear 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 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. Worldly men act upon a variety of principles; but they are all of the same kind. Pride influences one man, avarice another, and sensuality a third; but all men naturally pursue things seen and temporal. Christians too are placed in various situations, and have originally dif­ferent tempers and constitutions; but amidst all this diversity, their ruling object is one­ they all walk by the faith of those things which are unseen and eternal. Let us pause and inquire is this our character?

Faith works by love to God. Believers are constrained by the love of Christ thus to judge, that if one died for all, then all died, i. e. all endured death in him, the substituted sacrifice, for their sins, and that he died for all, that they who live should not henceforth live unto themselves, but to him who died for them, and rose again. (2 Corinthians 5:14-15.) 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; and 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? (Matthew 25:24-25.) 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; (Hebrews 12:29.) while, at the same time, he has boldness in his presence, and is taught to cry, Abba, Father! (Hebrews 10:19. Romans 8:15.) 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 assured, on the authority of God, that we are not believing 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. 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 confounded, and never open our mouths any more, because of our shame, when we know that God is pacified towards us for all that we have done. (Ezekiel 16:62-63.)

How do we feel respecting the restraints under which the law of God places us? Do we wish them to be less strict and spiritual, or esteem them rigorous and arbitrary? or do we account that all his commandments concerning all things, are right; that they are good as well as just and holy? Do we ac­count it our greatest happiness to yield them universal obedience? Do we esteem Christ’s yoke easy, his burden light, and none of his commandments grievous? And does this appear by our earnest desires and prayers to know and obey the will of God, whatever may be the price? Or is there any part of his will which we know, and are not inclined to obey; or any particular subjects on which we suspect that we are not well informed, but which we decline to investigate from the fear of consequences? This shows either total ignorance of God, or at least a great degree of unbelief.

Again, we should inquire, what things chiefly occupy 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, and they that are after the Spirit, the things of the Spirit. (Romans 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 righteousness? Does our conduct plainly show that we sit loose to the world? Do our lives make it manifest, that neither the wealth, the honors, nor the pleasures of the world are the chief objects of our regard; 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 talents we possess, and do we act as those who must give account---not en­deavoring, on the one hand, ostentatiously to display them, and thus to acquire honor for ourselves; nor, on the other, from sloth or false humility, neglecting to occupy them, because they are small and inconsiderable, or because they are of such a nature as not to excite the admiration of men? Do we 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 appoints 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 even in tribulations, (Romans 5:3.) to account them light and temporary, not worthy to be compared with the far more ex­ceeding and eternal weight of glory for which these afflictions are preparing him. (2 Corinthians 4:17-18.) The language 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 everything gives thanks (1 Thessalonians 5:18.) He has learned, in whatever state he is, therewith to be content. (Php 4:11.) His soul is as a weaned child (Psalms 131:2.) 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 of men? If a man say, I love God, and hate 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. (1 John 3:14.) Nothing ascertains character more than the company with whom we delight to associate. We must needs go out of the 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.

How are we affected by the sin and misery we witness around us? Are we grieved at the dishonor done to God? Do we endea­vor to turn transgressors from the error of their ways? And do we study to increase the sum of human happiness, by embracing every opportunity of relieving misery, of doing good to all men, our rivals and enemies not excepted? Do we visit the fatherless and widows in their affliction, and relieve them, especially the Lord’s people? "If" says an apostle, "these things be in you and abound, they make you neither to be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins." (2 Peter 1:8-9.)

Many other subjects of self-examination might be mentioned; but they may in general be referred to some of the above particulars. I shall only add that, without much prayer to God and confidence in him, we shall neither perform this, nor any other duty, in a profitable manner. Without these, we shall either neglect it altogether, or else impose upon ourselves through the deceitfulness of our hearts. If self-examination be properly conducted, the result 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 convinced of the reasonableness, and struck with the wisdom 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 ourselves, and lament that we have not hitherto regarded them as we ought.

If, on self-examination, we have reason to conclude, 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 proclaimed 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; but 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 gospel. 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. Do some object, "We cannot believe; faith is the gift of God; no man can come to Christ except the Father 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 scriptures 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, considering 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 receive 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 attached; it shocks the pride of the human heart; it describes 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 acknow­ledges no difference among men as a recommendation to divine mercy. (Romans 3:22.) Thus it levels all human glory, and cuts off all occasion of boasting, Hence Christ is a stumbling-­block and rock of offence, 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 deliverance from all sin. This salvation is not future, but present. Now, to suppose an ungodly man truly de­sirous of being made holy, is to suppose that he loves holiness, 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; and therefore cannot be subject to the law of God. (Romans 8:7.) Yet this God, to whom men are enemies, pitying their ruined condition, has given his Son to die for sinners, and beseeches them to turn to him and live. But they cannot think of it; they cannot find in their hearts to be reconciled 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. However 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 an 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 give 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 mean time, they dream of doing 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 to endea­vor to reconcile God to them; as if he were their enemy, while they were desirous of his friendship.

We are taught in the gospel, that we can do nothing, 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 reconciliation. He commands every creature to place confidence 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 profession 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 pas­sions, 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 particular 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 depraved inclinations.

Some suppose that to call in question their own state is a rejection of the testimony of God, and thus 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 as soon as possible. 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 perceived the glorious fullness and freeness of the salvation 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 disorder; and we have at all times an almighty Physician, to whom we may with confidence apply, whose skill is equal to the most desperate case; believing in whom, no sinner of the human race shall ever perish, but shall undoubtedly obtain eternal life.