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The
Doctrine and the Duty of Self-Examination
James
Haldane
(1786-1851)
“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 The
apostle Paul, in writing to the church at Corinth, exhorts the Gentile converts,
“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?” 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.
1st.
Consider, 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 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 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. 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 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. 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 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 opinions 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. 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 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 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.” 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 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. 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. 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 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. 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. 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 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.
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. 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 no wise 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. 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 indifference 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 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 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 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. 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). 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 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 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. III.
Let us now 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. 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” (Col 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 overcometh 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. Faith
works by love to God. Believers are constrained “for the love of Christ
constraineth us; because 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
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 (Eze 16:63). 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; 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
righteousness? 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 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? 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 in tribulations” (Rom 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 Cor 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
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 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. 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, 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 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. 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
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: for it is not subject to the
law of God” (Rom 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 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 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 of 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 that 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. Amen. |
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