Self-Examination
Examine yourselves, whether yc be in the faith. — 2 Corinthians xiii; 5.
The Corinthians to whom Paul wrote, were disposed to inquire whence he derived his authority as an apostle; and to seek a proof of Christ speaking in him. But he exhorted them to turn their attention to themselves, and examine into their own spiritual state. As there was great danger of self-deception in relation to this momentous concern, this .was the most proper employment for them. “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?”
The duty enjoined in the text is no less important to us than it was to the Corinthians, and is as binding on professors of religion now, as in the days of the Apostles.
There are two thoughts suggested by the text.
I. A person may be a christian, without certainly knowing it.
II. He who is a true christian may know it.
The first of these propositions is sometimes denied. It is said that the change in regeneration is such, that 162 SERMONS AND REMAINS
no person can be the subject of it, without a knowledge of the fact. But if this be true, the direction in the text is needless. It can be applicable to no one. It cannot be applicable to the sinner; for on this supposition, if he does not know that he is a christian, he must be a sinner, of course; and so for him to examine would be useless. It cannot be applicable to the christian, for if he knows that he is acliristian, for him to examine would also be useless. Hence, it is evident from the direction in the text, that a person may be a christian without certainly knowing it.
Again — the same truth is evident from the nature of the case. A person must be born again before he can know it; and the method by which he is to ascertain whether he has been born of the Spirit is, to examine the exercises of his heart, and see whether he possesses the fruits of the Spirit.
That a person may be a christian without knowing it, is also evident fiom the fact, that rules are laid down in the Bible, by which we are to examine and try ourselves. All this would be useless, on the supposition that no one can be a child of God without knowing it.
But it is important here to observe, that we do not assert that a person can be a christian, and yet know nothing about it. He who is a christian has been born again — he has passed from death un(o life — he has been called out of darkness into marvellous light. That a person can experience all this, and know nothing about it, is plainly impossible. No person can exercise faith in Christ, repentance for sin, and love to God, without being sensible that a great change has taken place in his views and feelings, respectingdivine objects. But whether it is the change which is necessary to prepare him for heaven, he may be in doubt. The person who has experienced no important change in his views and feelings respecting divine objects, should conclude, of course, that he is without God in the world. But if he is sensible that some change has taken place, in order to determine whether it is the change required, he must compare his religious exer- ‘-ises with the rules laid down in the word of God. But notwithstanding a person may be a chrislian without knowing it, yet, as I proposed to show —
11. He who is a true christian may know it; that is, he may obtain satisfactory evidence of the fact.
This is evident from several examples recorded in the scriptures. Job could say, “I know that my Redeemer liveth.” He was assured that Christ was Azs Redeemer. ‘* And that he shall stand at the latter day upon the earth. And though after my skin, worms destroy this body, yet in my Hesh shall I see God, Whom mine eyes shall behold, and not another.” He felt assuied that he should behold Christ for himself as his portion, with his own eyes, in his own body raised from the dead. Paul could say, “I know whom I have believed, and am persuaded that he is able to keep that which I have counnitted unto him against that day.” In respect to his christian race and his warfare, the event was not to him uncertain. “I, therefore, so run, not as uncertainly — so fight I not as one that beateth the air.” He could say also, in connection with some of his Corinthian brethren: “Yox we know that if our earihiV house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens.” And thus also, the apostle John could say, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is.” Here, the apostle’s assuranceis twice asserted. “Now are we the sons of God.” And “we know that we shall be like him.” Again — “We know that we have passed from death unto life, because we love the brethren.” “And hereby we know that we are of the truth, and shall assure our hearts before him.” From these and other passages of scripture, it appears that christians may arrive at the full assurance of hope; and that some actually have attained to this assurance in the present life. It is a privilege to which all are exhorted to attain. ‘’We desire,” says the Apostle, “that every one of you do show the same diligence to the full assurance of hope unto the end.” Again — “Wherefore, the rather, brethren, give diligence to make your calling and election sure And again in the text: “Examine yourselves, whether ye be in the faith.” Although the full assurance of hope may not be common among christians, yet we see that it is attainable. We are also taught how it is to be obtained. It is by self- examination and by giving diligence. It is owing to the neglect of these, that christians often walk in darkness. It is also owing to the neglect of self-examination, that many are filled with a vain confidence. They are disposed to think well of themselves, and to take things for granted without investigation. Hence ihey take up with a false and delusive hope — go through life deceived, and at last awake in awful disappointment.
How important it is, that the christian ‘* be ready always to give to every man that asketh him, a reason of the hope that is in him with meekness and fear.” And how important that those who are resting- on a false hope, should be brought to discover their awful mistake, and to inquire in earnest, what must we do to he saved?
The difficulty of settling the important question whether we be in the faith, does not arise from any defect in the rules laid down in the word of God. The evidences of regeneration there stated, are plain and numerous; too numerous to be considered in a single discourse. Some of them, however, it may be proper here to mention.
Love to the moral character of God.
Faith in Jesus Christ.
Repentance for sin.
Love to the duties of religion.
Love to the brethren.
Many others might be mentioned; but let these suffice for the present. Respecting the evidences here enumerated, it may be observed, that they are all sure. Each one has the promise of salvation. The person, therefore, who possesses one of these christian graces, is interested in the divine promises. And he who possesses one, possesses the whole; though some may be more clear than others. So also, if a person is destitute of any one of these evidences, he is destitute of all; and it is certain that he is not a christian.
If a person has true love to God, it cannot be said that he has no faith no repentance no love to the duties of religion, or no love to the brethren. Now, in the business of self-examination, there may be several difficulties. I will mention two which are perhaps the most common.
The first is, when persons, who are scnsihle of no real change in their views and feelings, attempt to collect evidence when no evidence exists. Such persons, being ignorant of their own hearts, may, perhaps, be resting in the externals of religion. Here it maybe proper to observe, that let the external conduct be ever so correct, if the feelings of the heart do not correspond with the rules of the gospel, it can be no evidence of a justified state. On the other hand, let a person’s experience be ever so satisfactory to himself, yet if his general conduct does not comport with the rules of the gospel, this can be no evidence that he is a christian. Works without faith are dead works. And faith without works is a dead faith. Gospel faith and practice are inseparably connected. Persons may, and often do, for a long time search for evidence when it does not exist. It is not to be taken for granted that the result of every examination will be favorable. Thousands may flatter themselves that they are christians, when they are not. And although in some cases there may be a real difficulty in deciding on which side the evidence preponderates, yet in many cases the evidence against is clear and decisive, and the persons could not fail to see it, if they would look at the subject with candor, and with a sincere desire to know the truth. In such cases the whole difficulty lies in a reluctance to give up an old hope. The individuals concerned are unwilling to beli(pf-e that their case is so bad. They cling to their old hope, for fear they shall never find a better.
The other difficulty to which I referred, exists in such a case as this. A person is sensible of an important change in his views and feelings, but for want of information, is unable to discriminate between true and false religious affections. He has new views, new sorrows and new joys, and has no doubt that a change of some kind has taken place. But is this the change required? Is it regeneration? This is the question which he finds it difficult to decide. Although it may often be difficult for a person to determine, on the whole, that he is a christian, yet in some cases it might not be difficult for him to determine that he is not. There are certain infallible marks of an impenitent state laid down in the Bible. The following are some. “The works of the llesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings and such like: of the which I tell you before, as I have told you in times past, that they which do such things, shall not inherit the kingdom of God.” Again. ‘^ Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” While a person lives in the indulgence of any one sin here enumerated, it will be of no use for him to search for evidence that he is a christian.
Let us now consider the positive evidences of regeneration.
The true christian loves God. He that loveth is born of God, and knoweth God.” Here is somethingnew — something pleasant and delighlfnl. Now the question is not whether he pofsesscs love of any l:ind, but whether he loves God for what he is in himself — whether he is pleased and delighted with his moral character, because of its excellence. If this is the case, it will be the language of his heart: ‘• Whom have I in heaven but thee; and there is none on earth that I desire besides thee.” He who has no love to God should conclude that he is a stranger to piety; for “he that lovethnoty knoweih not God, for God is love.”
Again — the true christian believes in Christ. He receives him as his Saviour and rests alone upon him for salvation. In himself, he is lost and justly condemned to everlasting death, and he despairs of all help from every other quarter. But now the Saviour is unspeakably precious. He sees a beauty in his character, and a glory in the plan of salvation, which fills him with joy unspeakable and full of glory. He counts all things but loss for the excellency of the knowledge of Christ Jesus, his Lord. He is willing to commit his soul, his eternal all, unreservedly into his hands. Of the power and willingness of the Saviour, he has no doubt. The only question with him is, am I willing to embrace him, and trust in him?
On the other hand, the person who says in his heart, that he would trust his soul in the hands of Christ, if he knew that he would save him — who thinks that he is willing, and that Christ is not; has no evangelical faith, and no good evidence of an interest in Christ.
Again. The true christian possesses evangelical repentance. “Blessed are they that mourn, for they shall be comforted.” Here the question to be decided is not simply, whether a person has sorrow on account of his sins; foi there are two kinds of sorrow — selfish sorrow, or the sorrow of the world which worketh death; and godly sorrow which worketh repentance unto salvation not to be repented of. Selfish sorrow for sin, which arises from the fear of punishment, is the sorrow which Judas felt when he had betrayed innocent blood, and the sorrow which the lost spirits in hell will feel to all eternity. But godly sorrow, or true repentance, flows from supreme love to God. It implies hatred of sin, on account of its own odious nature. The true penitent has a broken heart, and this is his language: ‘* Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.” ‘’ Against thee, thee only have 1 sinned and done evil in thy sight.^^ Though forgiven of God, he feels if he could never forgive himself. The true penitent may sometimes doubt whether his repentance is genuine; but he who has no repentance — no sorrow for sin whatever, need entertain no doubt respecting his spiritual state. He may know that he has no interest in the divine favor; for “except ye repent, ye shall all likewise perish.”
Again. The true christian loves the duties of religion. “This is the love of God, that we keep his commandments, and his commandments are not grievous.” He loves to read the scriptures, to meditate on divine truth, to pray and to practice all the duties of religion. He feels differently at different times, but that he takes delight in these things, he has no doubt. The only question with him is, whether he attends to these things out of love to God, and a supreme regard to his glory;
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or whether it is mertly to quid conscirnce, and to build up a self-righteousness. He knows, for example, that he must maintain secret prayer, or give up his hope. Now it is proper for him to inquire, whether he does not continue the practice without any love to God, merely to keep alive his hope. If he has grace in his heart, he will ‘’ delight in the law of the Lord, after the inward man.” It will be the language of his heart: “I esteem thy commandments above gold, yea, above fine gold.” If there were no future state, he would be unwilling to give up his present pursuits. He would still love to meet wilh the people of God; to read and hear his word, to pray and praise. He would still speak of the glory of the Redeemer’s kingdom, and talk of his power. On the other hand, he who does not delight in these things, but uniformly esteems the service of God a weariness and a burden, and more especially, he vfio lives in the constant neglect of known duty, need not doubt as to his character in the sight of God. He may know that he is in the gall of bitterness and bond of iniquity. For “he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.”
Again. The true christian loves the brethren. “We know that we have passed from death unto life, because we love the brethren.” Here is danger of deception. Perhaps no person, whatever niay be his character, can help respecting and approving of the christian character. Virtue is certainly preferable to vice. To the truth of this sentiment, the judgment and conscience of every sinner are constrained to give their assent. The person will scarcely be found, who will acknowledge that he prefers a vicious to a virtuous characU’i; oiiliat lie loves the sinner, and hates the cliiistian. But although (he judgment and conscience may approve of the christian character, and alihough a person may love christians because he considers them as friendly to him; this is no evidence of regeneration. “If ye love them that love you, what thank have ye? For sinners also love those that love them.” But that love v.hicli is evincive of the new birth, is entirely different from this. The true christian loves God’s children, because they belong to Christ, and bear his image. This is the love of complacency. He delights in their society and heavenly conversation, and “esteems them the excellent of the earth.”
Thus, my hearers, I have attempted to lay before you the evidences of a gracious state. Each one of you must examine for himself. No mortal can decide in your case. In this business, every individual must sit in judgment on himself. Deal faithfully with your souls. A false hope is worse than none. A mistake in tills momentous concern is awful. Beware of building on the sand, for the trying hour is coming. Our business lies with the heart-searcliing God. Examine well the foundation on which you rest your hopes of heaven, lest you discover your mistake too late. On whatever foundation you build, remember well — remember all that you are building for eternity.