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  WRITINGS OF JAMES A HALDANE
  by James A. Haldane
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A collection of theological writings, sermons, and essays by James A. Haldane,
compiled for study and devotional reading.

  Chapters: 9

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  TABLE OF CONTENTS
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    1. 00.00. Haldane, James A. - Library
    2. 01.00. Four Treatises
    3. 01.01.     Treatise 1 - The Wisdom of God Displayed in the Mystery of Redemption
    4. 01.02.     Treatise 2 - The Prayer of Moses
    5. 01.03.     Treatise 3 - On the Duty of Self Examination
    6. 01.04.     Treatise 4 - On the Faith of the Gospel
    7. S.     Doctrine of the Atonement
    8. S.     The Doctrine and the Duty of Self-Examination
    9. S.     The Wisdom of God Displayed in the Mystery of Redemption

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  CHAPTER 1: 00.00. HALDANE, JAMES A. - LIBRARY
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Haldane, James A. - Library Haldane, James A. - Four Treatises S. Doctrine of
Atonement


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  CHAPTER 2: 01.00. FOUR TREATISES
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Four Treatises by Haldane, James Alexander

CONTENT

Preface Treatise 1 - The Wisdom of God Displayed in the Mystery of Redemption
Treatise 2 - The Prayer of Moses Treatise 3 - On the Duty of Self Examination
Treatise 4 - On the Faith of the Gospel Appendix: (Finish)

FOUR TREATISES ON THE FOLLOWING SUBJECTS:

1. MYSTERY OF REDEMPTION.

2. PRAYER OF MOSES.

3. DOCTRINE AND DUTY OF SELF-EXAMINATION.

4. ON THE FAITH OF THE GOSPEL. TO WHICH IS ADDED THE REVELATION OF GOD’S
RIGHTEOUSNESS. BY

J. A. HALDANE.

LONDON:

PRINTED BY GEORGE MITTON, (SUCCESSOR TO EDWARD VARTY).

27, CAMOMILE STREET, E.C.

1878.

ORIGINAL INTRODUCTION

T0 THE FOUR -TREATISES. THE Author of this little volume deems no apology necessary for its publication. It consists of four short Treatises on subjects connected with the eternal welfare of every individual of the human race; and the writer considers it to be the duty of every believer in Christ, to endeavor, by all the means in his power, to call the attention of his fellow­sinners to the glorious gospel of his God and Savior. In the first of the following Treatises the writer has attempted---how feebly he is well aware---to point out some part of the Divine Wisdom, as displayed in the Mystery of Redemption. This is a subject of boundless extent---a subject too immense for the in­tellect of an angel to grasp in all its gran­deur---but at the same time one which ought habitually to occupy our minds. In the Incarnation of the Son of God is displayed the immensity of the misery of man, as occasioned by the fall, by the immensity of the Remedy which was necessary to restore him to happiness. Here then we may medi­tate with profit, and under the influence of the Holy Spirit, learn that wisdom which cometh from above. In the second Treatise is attempted an illustration of one of the most beautiful pieces of Poetry recorded in the sacred volume. The Author considers, that a part of that Psalm, entitled "The Prayer of Moses," refers, not as is perhaps most generally supposed, to man’s returning to the dust, but to the Resurrection at the last­ day---and he has accordingly endeavored to support this view by a reference as well to other passages of scripture, as to the context. May the remarks which arose out of the consideration of this Psalm, by the blessing of God, prove useful in establishing the believer in his most holy faith, and in showing to some poor sinner the freeness and the efficacy of that gospel which can alone enable us to live with comfort, and support us in that hour when the world, with all its enchantments, is receding from our eyes, and we are about to appear before the Lord of the Universe. The third Treatise on the Doctrine and Duty of Self-examination, was originally published in the year 1806. A new edition has been repeatedly asked for, and the Author hopes that this attempt to enforce a most important duty will not be the less acceptable because it does not appear in a separate form. The last Treatise is on the Faith of the Gospel; it was written many years ago, and is now published without alteration. It was the aim of the writer to remove, so far as he was able, that obscurity in which he considered this subject to have been occa­sionally involved---to show that the mind of the Christian ought not, in the Examination of his Faith, to be so much occupied with the manner as with the substance of his belief---to show that the gospel cannot be really believed merely speculatively, and that those who either trust to their Faith as an act, or to their clear views of the Nature of Faith, instead of fixing their attention on the great Object of Faith, are alike entangled in a grand and most fatal error.

Before concluding these remarks, the writer cannot but advert to the different characters of those into whose hands these pages may possibly come. It is a melan­choly consideration, that the largest pro­portion of the people who live in a country where the gospel is preached, are borne along the current of life, forgetful of God, and regardless of eternity.---Such unconcern In a matter that regards their everlasting happiness or misery, is indeed calculated to inspire awe as well as amazement. Whether he engages in the pursuit of wealth, or enters on the race of ambition---whether he devotes himself to the attainment of knowledge, or surrenders himself to the allurements of pleasure---observe the eagerness with which man grasps at earthly happiness. And is it not astonishing, that while he knows death is approaching, and that a frail and un­certain life alone separates him from the unseen world, he can deliberately thrust aside the thought of eternity, as if it were possible to annihilate it by ceasing to enter­tain it in his thoughts. If men would act on their own maxims in regard to religion, they would at once confess that such conduct is irrational, shocking to common sense, and in the highest degree criminal. Does not this inconceivable blindness to his own interest, as it has been well remarked by the profound Pascal, prove the truth of Christianity, and show how strange a re­volution has been wrought on man by the fall.

There are others who advance a step farther, and openly avow their disbelief in Christianity. It would be to little purpose to argue with those who triumph in their infidelity, and attempt, in spite of the secret warnings of conscience, to brave their Maker, and "rush upon the thick bosses of Je­hovah’s buckler." But if we could imagine anyone who entertained doubts on this subject, and was yet desirous of information, we would direct him to that book to Which) all have access, and desire him to read it with attention, and then pronounce whether it can possibly be a forgery. We would desire him to look at the long succession of prophecies, at the end of two thousand years centering in Jesus Christ: we would desire him to look at the life, the miracles, the dis­courses, the death and resurrection of the redeemer; we would desire him to look at his apostles, chosen from among the poor fishermen of Galilee, and commissioned to preach that gospel which has overturned idolatry, superstition, and the systems of false philosophy, wherever it has come: we would desire him to look at the history of Jews, and compare it with their present condition, scattered as they are all over the world, and yet preserved in a state of com­plete separation---and after looking at this standing testimony to the miraculous power of God, we would desire him to turn to the prophecies which are now being fulfilled, and observe the progress which the gospel is making---a progress which, like the ad­vancing tide, may occasionally have ap­peared to be changed for a receding impulse, but which will certainly go forward till the knowledge of the Lord cover the whole earth.---We would further desire the man we have supposed, to look at the sanctifying effect which this doctrine produces in the lives of those who embrace it---and then we would ask, if demonstration itself ought to produce a firmer conviction on the mind.

There is another class of men, and it is to be feared not a small one, who do
not alto­gether neglect religion, who profess to believe in Christianity, and
who, notwith­standing, pervert and misunderstand the gospel. They are zealous
for the cause of morality, and apprehensive lest the freeness of the
gospel-offers of pardon should lead to licentiousness. They therefore erect for
themselves a system in which they make salvation through Christ a sort of
consequence attendant on, or at best the con­comitant of, good, works. But they
err, not knowing the scriptures. His honor God will not give unto another, and
there is none other name given under Heaven whereby men can be saved, but the
name of His beloved Son. "Without faith it is impos­sible to please God,"
(Hebrews 11:6) and "Faith is the gift of God." (Ephesians 2:8) Until therefore
we are en­dowed with this gift, no action we perform can be rewarded by the God
of infinite purity. We may attribute our good works to God, as did the Pharisee,
when he thanked God (Luke 8:11) on this very account; but if we do not come to
Christ upon the same footing as did the thief upon the cross, we may rest
assured that we are in some secret way flat­tering our pride, and building upon
some "other foundation than that which is laid, which is Christ Jesus." (1
Corinthians 3:11) "Oh the pre­sumptuous vanity," it is well remarked by an
eloquent writer, (Essay on Faith, by Thomas Erskine, Esq. p. 116.) whose words I
am happy to quote, "Oh the presumptuous Vanity of men, who would dream of
in­venting a defense for the interests of holiness, better and securer than that
which God himself has appointed."

It were an endless task to point out the different ways in which men pervert and
misapply the doctrine of our blessed Savior. But the author is happy to think,
that there are also many who receive the truth in the, love of it; who are not
ashamed of the gospel, but are prepared to follow their Master through good and
through bad re­port. Should the following pages be useful to a single
individual, in awakening him from false security, in confirming his faith, in
removing his doubts, in "stirring up his pure mind by way of remembrance," or in
enlarging his views of the wisdom and glory of God, the writer will feel himself
highly honored, and the object of this publication will be fully answered.

George-street, Edinburgh,

June 13, 1823.


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  CHAPTER 3: 01.01.     TREATISE 1 - THE WISDOM OF GOD DISPLAYED IN THE MYSTERY OF REDEMPTION
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Treatise 1 - The Wisdom of God Displayed in the Mystery of Redemption THE WISDOM OF GOD DISPLAYED IN THE MYSTERY OF REDEMPTION. THE most distinguished period in the history of Israel as a nation, may un­questionably be traced to the reign of Solomon. The boundaries of his empire, stretching over the whole extent of the promised land, extended from the border of Egypt to the banks of the Euphrates (Compare Genesis 15:18 with 2 Chronicles 9:26.)---his extraordinary talents made him the object of universal admiration, and secured for his people the blessings of peace and prosperity, while his glory was spread over all the world. To this era, associated as it was with every circumstance of national grandeur, the de­scendants of Abraham have always looked back with the fondest emotions of regret. But in no part of the history of Solomon---as we find it recorded in the word of God---is there a scene half so brilliant and imposing as that presented to our view in the account of the dedication of the Temple.

There we behold a young accomplished and illustrious monarch, by whose unrivalled wisdom and vast resources, a structure, perhaps the most magnificent the world ever saw, had just been completed, kneeling in the midst of his assembled subjects, and supplicating the God of Israel to take pos­session of his house. The Lord had promised to dwell in the midst of his chosen people; he had marked out the spot on which his temple was to be built; (1 Chronicles 22:1, & 2 Chronicles 3:1.)---it had been con­structed according to the pattern communi­cated to David by the Holy Spirit, (1 Chronicles 28:12-19.) and there was no room to suspect that Jehovah would not make it his abode. But this did not preclude the necessity of prayer. Prayer does not imply any distrust in the faithfulness of our heavenly Father; his promises must always be the foundation of our petitions, and the stronger our faith is, the more fer­vent will be our supplications. (Ezekiel 36:37. James 1:6-7. 2 Samuel 7:27. Matthew 15:22-28.) Of this the prayer of Solomon affords a striking and most beautiful example. He earnestly beseeches the God of Israel to descend and fulfill his promise to David, and at the same time he evinces the most perfect confidence in the faithfulness of Him who is the same, yesterday, today, and forever. He seems to behold his prayer already accomplished, and the Lord of the Universe descending to sojourn in this world. No wonder then that Solomon, overwhelmed and transported with the thought, should exclaim, "But will God in very deed dwell with men on the earth." (2 Chronicles 6:18.) We do not stop to inquire in what sense Solomon understood the words, which, under the influence of the Spirit, he was led to employ. We are taught that the prophets did not always comprehend the meaning of their own predictions. (John 11:49-61. 1 Corinthians 2:9-10.) and that, on some occasions at least, they were commanded to be satisfied with knowing that the revelation of the divine purposes was not given so much for their own instruc­tion, as for the sake of those who should live in after ages. (1 Peter 1:10-12.) Certain it is, that this remark­able passage implies the expectation of that astonishing event---the accomplishment of which was reserved for these latter days. That GOD should condescend "to dwell with men on earth"---that HE should assume the form of a weak and fallen creature---that HE should submit to all the pains and sor­rows which mortality is heir to---might well excite the wonder and amazement of the universe. Truly it is a thing which never could have entered into the heart of men or angels, had not the Most High himself revealed it by his Spirit. And yet in this act of condescension-in the incarnation of the Savior---in God "dwelling with men on the earth"---there is a display of power and wisdom so vast and incomprehensible, that the more we meditate upon it the more shall we be disposed to exclaim with the apostle, "Oh the depth of the riches both of the wisdom and knowledge of God! how un­searchable are his judgments, and his ways past finding out." (Romans 11:32)

It is the object of these pages to illustrate some of the important ends which were designed by Providence in "God’s dwelling with men on the earth"---but in order that we may the more fully understand the sub­ject, it seems necessary previously to notice a few of the intimations by which God was pleased to signify his gracious purpose, and to mark the accomplishment of the grand event.

Every attentive reader of scripture must have been struck with the repeated
instances there recorded of the manifestation of God in human form. On one
occasion, Jehovah, attended by two angels, appeared to Abraham, and
conde­scended to partake of the food which the Patriarch had prepared while
ignorant of the quality of his guests. The two angels proceeded towards Sodom,
and the Lord re­mained, and revealed himself to Abraham. (Genesis 18:1-33.)

God afterwards appeared to Jacob as a man, and the name of the place was in
con­sequence called Peniel; "for," said Jacob, "I have seen God face to face,
and my life is preserved." (Genesis 32:24-30) Various other exhibitions of God
in human form are mentioned, and in these was given a striking intimation that
the only-begotten of the Father should be partaker of flesh and blood, and that
God should in very deed dwell with men on the earth.

Again, God not only promised to be the King of Israel, and to dwell among them,
but commanded a tent to be erected for his habitation. Into this tent (or
tabernacle) the priests alone were permitted to enter. Be­sides other furniture,
it had a golden candlestick, with seven lamps, which were constantly kept
burning, and a table on which twelve loaves of bread were placed, which were
exchanged for fresh loaves on the Sab­bath. Solomon afterwards built the temple,
which was the palace of the King of Israel, (1 Chronicles 29:1.) and was
furnished in the same manner as the tabernacle. In it the shew-bread continued
to be placed, and the priests to minister. Here then was a palace built, food
provided, and household servants waiting for the coming of the King of Israel,
the King of Glory, the Lord of Hosts (Psalms 24:10.) and thus it was plainly
intimated that God was in very deed to dwell with men on the earth. The same
astonishing event was foretold by the prophets; and of this the context of the
passage we have quoted from the prayer of Solomon furnishes a proof. God had
sworn with an oath to David, "that of the fruit of his loins, according to the
flesh, he would raise up Christ to sit on his throne." (Acts 2:30.) Solomon
entreats that this promise may be accomplished: "Now therefore, Oh Lord God of
Israel, keep with thy servant David my father that which thou hast promised him
saying, there shall not fail thee a man in my sight to sit upon the throne of
Israel; yet so that thy children take heed to their way, to walk in my law as
thou hast walked before me. Now then, Oh Lord God of Israel, let thy word be
verified, which thou hast spoken unto thy servant David." But as if over­whelmed
with the consideration of the mag­nitude of the promise, he exclaims, "But will
God in very deed dwell with men on the earth: Behold, the heaven of heavens
cannot contain thee: how much less this house which I have built. (2 Chronicles
6:16-18.)

Thus the accomplishment of the promise to David, that that should not fail him a
man to sit upon the throne of Israel, is connected in the scripture, which
"cannot be broken, (John 10:35) with God in very deed dwelling with men on the
earth; and this exactly corresponds with the apostolic explanation of a part of
the same promise, "I will be his father, and he shall be my son" (2 Samuel
7:14.) which is quoted as a decisive proof of Christ’s superiority to the
angels. (Hebrews 1:5.)

Isaiah foretold that the virgin’s son should be called Immanuel, (Isaiah 7:14;
Matthew 1:23.) which being inter­preted, is God with us; "unto us," says the
same prophet, " a child is born, unto us a son is given: and the government
shall be upon his shoulder: and his name shall be called Wonderful, Counselor,
the mighty God, the everlasting Father, the Prince of Peace. Of the increase of
his government and peace there shall be no end, upon the throne of David, and
upon his kingdom, to order it, and to establish it with judgment and with
justice from henceforth even forever. (Isaiah 9:6-7.) "Behold the Lord God will
come with strong hand, and his arm shall rule for him: behold, his reward is
with him, and his work before him. He shall lead his flock like a shepherd."
(Isaiah 40:10-11; compare Luke 1:76, with John 10:11.)

Micah at once informs us of the dignity of the Redeemer, and the place of his
birth. "But thou Bethlehem Ephratah, though thou be little among the thousands
of Judah, yet out of thee shall he come forth unto me that is to be ruler in
Israel; whose goings forth have been from of old, from everlasting." (Micah
5:2.)

Malachi thus predicts the coming of Je­hovah to the house, which as we have
already seen, was prepared for him. "Behold, I will send my messenger, and he
shall prepare the way before me, and the Lord, whom ye seek, shall suddenly come
to his temple, even the messenger (or angel) of the covenant, whom ye delight
in: behold, he shall come, saith the Lord of Hosts." (Malachi 3:1.) The same
pro­phet having foretold the coming of the Messiah, under the title of the Sun
of Righteousness, adds, "Behold, I will send you Elijah the prophet before the
coming of the great and dreadful day of the Lord:" (Malachi 4:6.) and we learn
from an infallible commentator, that this refers to John the Baptist, who was
the forerunner of the Messiah. (Matthew 17:10-12.)

Such are some of the numerous predictions that God was in very deed to dwell with men on the earth, which received their full ac­complishment in Jesus Christ.---That Jesus united in his wonderful person both the Divine and human nature, we learn from various parts of the New Testament. The apostle John, after describing him as the Word, who was with God, and was God, as having been from the beginning, and having created all things without exception, as the fountain of life, proceeds, "and the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only-­begotten of the Father, full of grace and truth." (John 1:14.) Paul characterizes him as over all, God blessed forever; (Romans 9:6.) as God manifest in the flesh; (1 Timothy 3:16.) worshipped by all the angels of God, seated for ever on this throne; the great Creator of heaven and earth. (Hebrews 1:6, Hebrews 1:10.) Many ether passages might be mentioned, in which this fundamental truth is explicitly declared; but, as has been well observed, the doctrine of the Divinity of Christ is established, not merely by particular passages, but is so wrought into the whole texture of scripture, that it cannot be denied without destroying the whole fabric. (Dr. Priestly admitted, that were this doctrine found in the scriptures, he would not hesitate to pro­nounce them a forgery. What a striking comment on such passages as 1 Corinthians 2:14, 1 Corinthians 3:18; Luke 18:17.)

Thus were the predictions that God should dwell with men on the earth fulfilled in Jesus.---Thus did he, who stretched out the heavens as a curtain, and laid the founda­tions of the earth, by an act of condescension, at once unparalleled and overwhelming, stoop to enter this world, to be born of a woman, and appear in the likeness of sinful flesh. And how was the Savior received? Was his appearance welcomed by the grateful hosannahs of the sons of men? Was he worshipped and adored as "God manifest in the flesh?" Was he hailed as the deliverer of mankind from the cruel thraldom of Satan? Or, at all events, did not the chosen people of God recognize in him their long expected king and prophet; and when they heard of his birth, did they not, like the Eastern Magi, hasten to present their offerings as the tribute of their homage? Oh no! He came to his own, but his own received him not; he was despised and rejected of men---a man of sorrows, and acquainted with grief. Here then we may see portrayed in living characters the wickedness of the human heart, and how it is led captive by the Prince of Darkness. Had the Son of God occupied a palace-had he, like Solomon, been surround­ed with worldly pomp and grandeur---had he employed that power by which he controls the universe in the exaltation of his friends, and the destruction of his enemies, he would have been admired and caressed. But he was meek and lowly; he not only assumed our nature, but was among men as one that serveth. (Luke 22:27.) He thus pathetically describes his situation in a world which he had called into existence: "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head." (Matthew 8:20.) He never courted the approbation of the world, but testified of it that its works were evil. He came for the purpose of delivering his people from the destruction to which, in con­sequence of sin, it is irreversibly doomed, and he poured contempt on all that it bestows on its votaries. He consequently appeared in the eyes of those who were blinded by the god of this world, as having no form nor comeli­ness; but in the midst of his humiliation, the moral splendor with which he was invested totally eclipsed all that is esteemed among men.

Nothing could more strongly mark the opposition of heaven and earth, than the birth, the life, and death of Jesus. His mother could find no room in the inn, his birth-place was a stable, and his cradle a manger. Here he lay in our world, un­noticed and unknown, while a multitude of the heavenly host celebrated his praise, and united in the rapturous song to which his nativity gave rise, "Glory to God in the highest, and on earth peace, good-will to­ward men." (Luke 2:14.) When he came to be baptized, his presence attracted no attention; there was no ex­ternal pomp to distinguish him from the surrounding multitude; but his Father’s eye was upon him,-and while the Holy Spirit descended in a bodily shape, and rested on him, the voice of the Almighty proclaimed him to be his only-begotten son, in whom he delighted.---With wicked hands men nailed him to the cross. Stripped of his garments, and numbered with the trans­gressors, the Savior was exposed to the gaze of the people: but the sun withdrew his light, and a veil of supernatural darkness shrouded the agonizing sufferer. A stranger provided him a tomb; but the angels who had attended him through life watched over his body. A stone was rolled to the mouth of the sepulcher; it was sealed and made sure, and a guard stationed to prevent the approach of his disciples. But the angel of the Lord descended and broke the seal; his countenance was like lightning, and his raiment white as snow; and for fear of him the keepers did quake, and became as dead men. He announced to the women the joyful tidings of the resurrection of the Son of God, and showed them the place where the Lord of life had lain.

Thus, while the sons of earth combined to pour contempt on the Savior, the
inhabi­tants of heaven were always at hand to testify their profound veneration
of him, who is the King of kings, and Lord of lords.

What then, we may inquire, were the ends contemplated in this astonishing act of
condescension? Surely it was to accomplish no ordinary purpose in the government
of the universe, that the Savior of the world left the throne of his Father’s
glory, and condescended to dwell with men on the earth.

1. One grand end which it contemplated was, to reconcile the unbending
principles of the Divine justice and truth with the salva­tion of an innumerable
multitude of the human race. The nature of man is wonderful, and forms a link
between the spirits around the throne, and the beasts that perish. Possessing
ap­petites in common with the lower animals, he is capable of knowing, loving,
and holding communion with his Creator. At once allied to earth and heaven, he
was placed in a situation exactly adapted to his constitution. He dwelt in Eden,
where, surrounded by the beauties of nature, and every object that was
calculated to gratify the senses, his Creator revealed himself as the great
Proprietor, to whom alone his homage was due. God granted him permission freely
to eat of the trees of the garden, with the exception of the tree of the
knowledge of good and evil. The penalty attached to disobedience was death, and
thus was Adam taught his entire depen­dence on God, for life and all its
enjoyments.

Adam presumed to disobey, and God is not a man that he should lie or the son of
man that he should repent: the word had gone out of his mouth that the wages of
sin is death, and both his truth and justice stood pledged for the infliction of
the penalty. But the Lord regarded guilty man with pity; his rebellion was
indeed inexcusable, but he had fallen into the snare of one who, glorying in the
elevated rank which he once held in the scale of being, had said, "I will ascend
above the height of the clouds; I will be like the Most High." He beguiled Eve
by his subtlety, and imagined that he had completely blasted this lower
creation, and forever alienated man from God. And was it not so? Had not man
sub­jected himself to the curse, and who could redeem him from death? Our first
father was created in the image of God; but in casting off his allegiance he had
at once lost the image, and forfeited the favor of his Maker. His children were
begotten in his own likeness, after his image, condemned and accursed, having
their understanding darkened, being alienated from the life of God through the
ignorance that is in them, because of the blindness of their heart; (Ephesians
4:18; Ephesians 2:3.) consequently by nature the children of wrath.

Such were the awful circumstances in which Adam’s posterity were placed. Truth
and justice not only required that man should bear his merited punishment; he
was also incapable of enjoying happiness. God is the fountain of joy; in his
favor is life, but man had forfeited his favor, and ren­dered himself incapable
of holding com­munion with his Creator. The carnal mind is enmity against God,
for it is not subject to the law of God, neither indeed can be. (Romans 8:7.)

Light and darkness are not more opposite than God and sin; he is of purer eyes than to behold evil, and cannot look on iniquity; (Hebrews 1:13.) he sits upon the throne of his holiness, he pervades the universe, and his providence equally extends to the greatest events and to the most minute circumstances. Whither then should the sinner fly from his pre­sence?---or where should he find a place where he may indulge with impunity his appetite for sin? "Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down: and though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them." (Amos 9:2-3.)

Whether then we consider the justice, truth, and unchangeableness of God, or man’s incapacity of enjoying happiness, his state after the fall appeared to be completely without hope. He was neither able nor desirous of restoring himself to the friendship of God, and there seemed to remain nothing but "a certain fearful looking for of judg­ment and fiery indignation." Our first parents anticipated their doom, and when, in the cool of the evening, they heard the voice of God---that voice which they had never before heard but with feelings of holy joy---attempted to hide themselves amidst the trees of the garden. When sum­moned into his presence, they were con­strained to acknowledge their guilt; and while the Lord informed them that they should eat of the fruit of their own way, and be filled with their own devices, that they should spend their days in sorrow, and, afterwards return to the dust, he promised them a Savior, who should overcome their great adversary; and thus a door of hope beyond the grave was opened for fallen man. The woman had been first in the transgression, and was doomed to bring forth children in sorrow; but from her the pro­mised Savior was to spring. He was then to be a man. But we are shapen in iniquity and conceived in sin, (Psalms 51:5.) every imagination of the thoughts of the heart of man is only evil continually, (Genesis 6:5.) and was it possible that any individual of such a race could save his brethren? No, none of them can by any means redeem his brother, nor give to God a ransom for him. (Psalms 49:7.)

What then was to be done? Must an angel unite himself with fallen man---be born into our world, and save our ruined race? Must an angel make atonement for our transgressions, restore the honor of God’s broken law, endure the curse under which we lay, and thus take the prey from the mighty, and deliver the lawful captive? No, the highest created being is as much dependent on his Maker as the worm that crawls upon the ground. He is in the situa­tion which the Almighty has assigned to him, and in it he must remain. He holds his existence at God’s good pleasure, and has neither the right nor the power to dispose of himself. Were he to submit to the lowest degradation for the glory of God, he would but answer the end of his creation; he would still be an unprofitable servant, and his goodness could not extend to his fellow-­creatures.

It only remained that God himself should undertake the work; that he should
assume our nature; and that by a life of the most unsullied purity, as well as
by bearing the curse pronounced on sinful man, he should magnify the law which
we had broken, and thus open a way in which the righteous Governor of the
universe might receive into favor all whom the Redeemer should ac­knowledge as
brethren. A body was therefore prepared in the womb of the virgin, and the Son
of God was manifested, that he might destroy the works of the devil. Although he
appeared in the likeness of sinful flesh, he was holy, harm­less, undefiled, and
separate from sinners. During life it was his meat and drink to do the will of
his heavenly Father, and he offered himself to God for a sacrifice of a
sweet-smelling savor. Being in the form of God, he thought it not robbery to be
equal with God: but made himself of no re­putation, and took upon him the form
of a servant, and was made in the likeness of men: and being found in fashion as
a man, he humbled himself and became obedient to death, even the death of the
cross. (Php 2:6-8) No man took his life from him; he laid it down - of himself.
He had power to lay it down, and he had power to take it again; (John 10:18.) he
was a voluntary sacrifice; and thus did he restore what he took not away. God
laid on him the iniquities of his people, and he bore them all to the land of
forgetfulness.

Adam lost the divine image, and died as a transgressor. Jesus, the brightness of
the Father’s glory, and the express image of his person, was made a sin-offering
for us, though he knew no sin; he redeemed us from the curse of the law, by
being made a curse for us; and by rising from the dead as the head and
representative of his people, he proved that justice was satisfied, that he had
made full atonement for sin, had brought in everlasting righteousness, and that
all his people who, in consequence of their con­nection with Adam, are doomed to
return to the dust, shall, in virtue of their union with Christ, be raised from
the dead to the en­joyment of eternal life. Thus the debt was fully paid, and
now grace reigns, through righteousness, unto eternal life by Jesus Christ.

Adam’s transgression procured the death of all his posterity, and Christ’s
atonement has procured the resurrection of all his people. The first man by his
wickedness involved his whole race in condemnation; the second man by his
righteousness secured pardon and acceptance with God to all his redeemed. In
human nature the divine authority was set at naught, and Adam by his
disobedience poured contempt on the holy law of God: but in the same nature
ample satisfaction was made for sin. Such was the dignity of the second Adam,
and such, in consequence, the value of his obedience unto death, that mercy and
truth met together, righteousness and peace embraced each other; and while the
voice of the Eternal proclaimed that he had found a man in whom his soul
delighted, and through whom his love could flow to our ruined race, the angels
adored this fresh dis­covery of the glory of their Creator, and the heavenly
mansions resounded with the joy­ful song; "Blessing, and honor, and glory, and
power, be unto him that sitteth upon the throne, and unto the Lamb forever and
ever." But we noticed, that man was not only under the curse, but that, in
consequence of the alienation of his mind from God, he was cut off from the
fountain of joy, and was incapable of happiness. This is also pro­vided for in
the wonderful plan of redemp­tion. The perfect reconciliation of believing
sinners to God, is exhibited in the person of Immanuel, their glorious head. In
him the divine and human natures are united. He is the Umpire, who lays his hand
upon both parties. With him the honor of the divine government is safe, for he
is over all, God blessed forever; and the interest of man is equally secure, for
he is bone of our bone, and flesh of our flesh. The children of fallen Adam are
born of corruptible seed, but in Christ Jesus be­lievers are created anew; they
are born of the incorruptible seed of the Word. (1 Peter 1:23.) They are joined
to the Lord, and are one spirit with him. (1 Corinthians 6:17.) Their body is
the temple of the Holy Ghost, which dwelleth in them. (1 Corinthians 6:19.)
which they have of God. (2 Corinthians 3:3.) The law of God is written in their
hearts, and their fellowship is with the Father, and with his Son Jesus Christ.
This communion is real, though im­perfect; it is frequently interrupted through
the influence of sin, but it is maintained by the supply of the Spirit which
believers re­ceive from their glorious Head, and God will bruise Satan under
their feet shortly. Ere long they shall be completely freed from the body of sin
and death; as they have borne the image of the earthly, they shall bear the
image of the heavenly Adam; (1 Corinthians 15:49.)I they shall be satisfied when
they awake with God’s likeness. (Psalms 17:15.)

Adam estranged himself from God, and all friendly intercourse between man and
his Creator was apparently for ever at an end. But in the fullness of time God
sent forth his Son, born of a woman; in him was no sin; and the Almighty,
enthroned as he is in light and purity, beheld with infinite complacency a man
who delighted to do all his will, and who hesitated not to die an accursed
death, that he might glorify his heavenly Father, and open a channel through
which mercy might flow to the lost and guilty; through which the Creator might
again receive the homage of his rebellious offspring, and might shower down on
his once lost and ruined creature the blessings of his grace, the overflowings
of the kindness of paternal love. No sooner had Jesus accomplished the work of
reconciliation, than he sat down on the right hand of power, as the great High
­priest of those with whom he had taken part in flesh and blood; and having
received honor and glory as the recompense of his sufferings, he became the
medium of inter­course between God and man; receiving from the Father every
spiritual and heavenly blessing, and communicating all the treasures of wisdom
and love to his people, who are represented as members of his body, of his
flesh, and of his bones. (Ephesians 5:30.) All mankind spring from Adam, and in
consequence of his rebellion are doomed to return to the dust. Jesus is the head
of a new creation, the members of which are all partakers of eternal life; a
life not derived from Adam, but from the Son of God, of the perpetuity of which
his life is the assured pledge. (John 19:19.)

Hence believers are said to be dead; their life is hid with Christ in God, and
when Christ, who is their life, shall appear, then shall they also appear with
him in glory. (Colossians 3:4.) They are broken off from the stock of nature;
from the tree which the curse of God blasted and dried up, and they are grafted
into the good olive tree; they have become branches of the living vine, and
through the sap and nourishment thus communicated to them, they bring forth
fruit unto God.

Thus does God give to believers eternal life, and this life is in his Son; and
for this purpose God condes- cended in very deed to dwell with men on the earth.

2. Another great end of this astonishing act of condescension was that a stop
might be put to the progress of sin.

It results from the character of God, that all his works were originally good.
Sin, however, entered the universe; but it did not originate with man. It had
gained ad­mission previous to his creation, it had proved the ruin of multitudes
of the rebel angels, and by their prince it was introduced into our world. How
awful are the effects of sin, how does it blind the minds of those who are
caught in its toils! The angels who excel in strength, who stood in the presence
of God, presumed to rebel; and although they immediately began to reap the fruit
of their wickedness; yet, impelled by pride and alienation from God, they
persisted in the desperate warfare; attempted to thwart the schemes of their
Creator, and to tarnish his glory by the ruin of mankind. Thus did they sink
themselves deeper in the pit of destruction, while, in consequence of their
opposition, his character, who maketh the wrath of his mightiest enemies to
praise him, shone forth with added luster. Surely there is no wisdom, nor
understanding, nor counsel, against the Lord. He that sitteth in the heavens,
laughs at the puny efforts of his enemies to counteract his will; and while he
speaks to them in wrath, and vexes them in his sore displeasure, his counsel
always stands, and he does what he purposed in his heart.

Why sin was at first permitted we cannot tell. It was not owing to want of
power, or wisdom, or goodness, in the Creator; but it made its appearance, it
extended its in­fluence to this world; and we learn from scripture, that one
grand end which God had in view in dwelling with men on the earth, was to
destroy the works of the devil, to arrest the progress of sin, and finally to
sweep it from the face of the universe into that place whence it shall never
escape to mar the beauty of creation, and shall only be recollected to enhance
the glory of God and the felicity of all his obedient and in­telligent
creatures. The scripture informs us, that this world was created by and for
Jesus Christ; (Colossians 1:16.) it was intended as a theater on which his glory
should be exhibited, and that by the church redeemed with his blood, the
manifold wisdom of God might be known to the prin­cipalities and powers in
heavenly places. (Ephesians 3:10-11.)

We enter not into the question, How the purpose of God to put a final stop to
the progress of sin by the redemption of fallen man is consistent with the guilt
of Adam lying entirely with himself. To such a question our faculties are
totally inadequate; but of one thing we are assured, that Adam was not tempted
of God, for he cannot be tempted with evil, neither tempteth he any man. (James
1:13.) Known unto God are all his works, from the foundation of the world; from
the beginning he has acted on a plan, originating in infinite wisdom and perfect
goodness. It is the glory of God to conceal a matter. (Proverbs 25:2.)

Clouds and darkness are round about him---­righteousness and judgment are the habita­tion of his throne: (Psalms 97:2.) when the mystery of God shall be finished; in the great day of the revelation of his righteous judgment then all difficulties will be unraveled, and one harmonious song shall fill the universe. Great and marvelous are all thy works, Lord God Almighty; just and true are thy ways, thou King of saints! Who shall not fear thee, Oh Lord, and glorify thy name? For thou only art holy: for all nations shall come and worship before thee; for thy judg­ments are made manifest. (Revelation 15:3-4.) In consequence of this world being created for the purpose of putting a final stop to the progress of sin in the universe, by the mani­festation of the Son of God, everything from the beginning was conducted with a view to this great object. Mankind were not created individually, but were all created, and blessed in Adam. (See Genesis 1:25-30, and observe how the whole human race are included in the blessing there pro­nounced upon Adam.)

Much has been said of a covenant made with Adam, according to which, after a
certain term of probation, he and his posterity were to be established in the
enjoyment of eternal life. But the scripture speaks nothing concerning such a
covenant, and it is our wis­dom to keep by what is written, and not to enter
into speculations as to what might possibly have taken place. Had Adam stood
fast in his allegiance, doubtless his posterity would have continued to enjoy
those blessings which were bestowed on their head; but he fell, and involved his
children in misery. This event, however, was not unprovided for, and before our
first parents were expelled from Paradise, they heard the joyful tidings of
salvation through Christ. In the mysterious providence of God Adam was ordained,
a type or figure of him that was to come. (Romans 5:14.) That which was natural,
prefigured that which was spiritual (1 Corinthians 15:46.) and as in Adam all
his children die, so in Christ shall all his people be made alive. (1
Corinthians 15:22-23.) In Adam, formed of the dust of the ground, and made a
living soul, we have seen all his offspring blessed with all natural blessings
in earthly places; and in the second Adam, who is a quickening spirit, (1
Corinthians 15:45.) believers are blessed with all spiritual blessings in
heavenly places. (Ephesians 1:3.) As all Adam’s children by his dis­obedience
became children of wrath, and alienated from God, so by the victory of the
second Adam, all believers are reconciled to God, and made heirs of eternal
salvation.­ The first man returned to the dust, and drew after him all his
posterity. The second man, the Lord from heaven, (1 Corinthians 15:47.)
communicates spiritual and eternal life to his people, and in his resurrection
raises them to glory, honor, and immortality. The Creation of all mankind in
Adam afforded to Satan a great apparent advantage, in his attempt to ruin the
human race. In consequence of this constitution, one success­ful blow proved
fatal to the whole:, by leading Adam to rebel, he brought all his posterity
under the curse. The devil perhaps imagined that the success of his scheme for
the introduction of sin into this world, was an earnest of future triumphs; but
his career was suddenly arrested by the establishment of a kingdom of
righteousness, on the throne of which a man was placed, to defeat the
machinations of the apostate angel, to execute vengeance on him and all his
adherents, and effectually to secure others from the risk of being seduced from
their allegiance. For this end Christ was born. He en­countered Satan on his own
ground in the world, of which he is god. Long had the strong man kept his house,
and his goods were in peace; long had he triumphed over man! But in the fullness
of time a stronger than he appeared, and the kingdom of Satan began to fall,
like lightning from heaven. He assaulted the second Adam with tempta­tion, but
without effect; he stirred up his adherents to aid him in the contest; but they
only did what God’s hand and counsel had determined before to be done. (Acts
4:28.) On the cross Christ spoiled principalities and powers, and made a show of
them openly, triumphing over them in it (Colossians 2:16.) and having made full
atonement for sin by his death, he rose from the dead, and sat down on the
throne of his glory. Such was the reward of his obedience; as God, Jesus was
equally incapable of humiliation and exaltation; but in our nature he had been
despised and persecuted and crucified, and in the same nature he is raised to
the throne of the universe. All things in heaven and in earth are put under him;
angels, principalities, and powers are made subject to him. He is constituted
the Judge of men and angels; the honor of the divine government is entrusted to
his care, and he will allot to all their everlasting portion. When the scripture
foretold the bringing into the world the only-begotten Son of God, it said, "Let
all the angels of God worship him." Accordingly we have already seen that they
waited upon him during his abode on earth. They accompanied him when he ascended
up on high; they are now all employed as ministering spirits sent forth to
minister to the heirs of salvation; and they shall attend him on that solemn
occasion, when he shall come to execute vengeance on all the enemies of God, and
to receive his redeemed into the full enjoyment of that kingdom which was
prepared for them from the foundation of the world. Then shall take place the
grand consummation for which the world was created; then shall the re­deemed
among men be completely conformed to their glorious Head, and Christ will
pre­sent the church to himself, a glorious church, without spot or wrinkle, or
any such thing. Then too will he turn the wicked into hell; the devil and his
angels shall be cast into the lake of fire prepared for them; and those of the
human race who rejected the message of reconciliation, who refused to touch the
golden scepter which the King of righteous­ness and peace so long held out to
them; who, blinded by the god of this world, ne­glected the great salvation,
shall share the doom of him from whom they so obstinately refused to be
separated.

Although the word of God gives us no information for the purpose of gratifying
curiosity, and only speaks of angels as far as is necessary for our information,
enough is said to teach us that the elect-angels, as well as the elect of
mankind, are united in one society, under the Son of God. He is not only the
head of his body the church, but the head of all principality and power
(Colossians 2:10.) and it appears that in virtue of their connection with
Christ, the elect angels are now irrevo­cably secured from evil. The apostle
informs us, that it was God’s good pleasure to gather together in one, all
things in Christ, both which are in heaven, and which are on earth; (Ephesians
1:10.) by Christ, to reconcile all things unto himself, whether they be things
on earth or things in heaven. (Col. v. 20.) Hence the whole family in heaven and
in earth is said to be named of Christ; (Ephesians 3:15.) and hence believers
are represented as having come to the new Jerusalem, and to an innumerable
company of angels. (Hebrews 12:22.) Thus the faithful, whether Jews or Gentiles,
are not only represented as united in one glorious fellowship or society, but as
intimately connected with the elect angels, who are also the subjects of Christ.

Thus we see creation divided into two great parts. On the one hand, all God’s
obedient creatures, including the redeemed of man­kind, are joined in one family
under Christ; and on the other hand, all the enemies of God, including
unbelievers, are joined under the spirit that now worketh in the children of
disobedience. (Ephesians 2:2.) The warfare between the kingdoms of light and
darkness is still maintained; but on the great day of Christ’s second coming,
the contest shall be forever terminated, all tears shall then be wiped away from
the eyes of God’s people, while his enemies shall be cast into everlasting
destruction, and the smoke of their torment shall ascend up forever and ever.

Here let us pause to contemplate the omnipotence of God. Let us observe how
Satan was caught in his own snare. He had rebelled, and incurred the displeasure
of the Almighty, and he attempted to involve this world in his ruin. He thought
he had com­pletely succeeded; by one act of disobedience the whole human race
was alienated from God. Perhaps he dreamed of still extend­ing his conquests;
but the sin of man, of which he was the author, was the appointed means of
putting a final stop to iniquity, of banishing sin from the universe, with the
exception of that place of torment prepared for the devil and his angels.

Thus does God take the wise in their own craftiness, and the counsel of the
froward is carried headlong. The schemes of men and devils for opposing his will
are made sub­servient to its accomplishment. The fruit which Satan reaped from
his victory over man was, that by a man all his plans should be baffled, and
that from the lips of a man he should hear the irreversible sentence, by which
he and all his associates shall be forever shut up in that prison whence they
shall never come forth again to molest the creation of God.

Such then is another important end which was to be answered by God in very deed
dwelling with men on the earth. By this means a final stop shall be put to the
pro­gress of iniquity in the universe; and not only are an innumerable multitude
of the lost and guilty and ruined sons of Adam plucked as brands from the
burning; but all God’s obedient and intelligent creation are eternally secured
in their allegiance, while sin receives its due reward, and shall never again be
permitted to diffuse its malignant influence. When this glorious consumma­tion
is attained, the great end of the media­torial kingdom shall be accomplished,
and then the Son of God will deliver up the kingdom to the Father, that God may
be all in all. (1 Corinthians 15:28.)

3. God condescended to dwell with men on the earth, that he might exhibit his
character in such a glorious light, as should through eternity increase the
happi­ness of the whole obedient and intelligent creation. In creation and
providence we behold the glory of God, and the greater progress we make in
knowledge, the more astonishing do his works appear. We behold the divine power
laying the foundations of the earth, and stretching out the heavens as a tent to
dwell in. We perceive the Lord’s goodness in providing for the wants of his
creatures; and amidst the ruins of the fall, we have ample proofs of his kind
beneficence. But the plan of redemption opens to our view a display of the depth
of the riches, of the wisdom, knowledge, power, and goodness of God, which
affords an inexhaustible subject of delightful contemplation to all the
in­habitants of heaven, through the revolving ages of eternity.

God does nothing in vain, nothing merely for the sake of display. An earthly
king may surround himself with his guards when there is no danger; he may
display his power and wealth to his subjects for the sake of impressing their
minds with admi­ration and awe; but the Majesty of heaven condescends not to
employ such means for securing respect. His power is so immense, the glory of
his character so surpassing, his works so astonishing, that they are amply
sufficient to call forth the highest admiration of his creatures.

Some have spoken of the manifestation of the Son of God, and his atonement for
sin, as if it had been intended merely to prove that God views sin with the
greatest ab­horrence. But the scriptures represent the death of Christ as
necessary for the satis­faction of divine justice, independently of the effect
which it was to produce on the universe. Man had dishonored God, had broken his
law and come under the curse, and man must endure the righteous penalty. This we
have seen was accomplished, and such glory was brought to God by the man who was
constituted the head of the new creation, that it was a righteous thing with
God, through him, to communicate eternal life to all his people. But while the
chief object of the mani­festation of the Son of God, so far as the human race
is concerned, was to satisfy divine justice, and to open a channel through which
mercy might flow to sinners; God has, by the plan of salvation, given the most
astonishing and glorious display of his character He had evinced his abhorrence
of sin in the destruction of the rebel angels, but in pardoning iniquity through
the death of his only begotten Son, in bringing again from the dead through the
blood of the ever­lasting covenant, an innumerable multitude of the lost race of
Adam; in making the success of Satan’s temptation of the father of mankind, the
means of the final de­struction of the arch-apostate, and the com­plete
subversion of his kingdom; God has proved how vain it is to resist his will, and
that with him nothing shall be impossible. He has revealed the purity of the
divine character in a manner far more striking, than if all mankind had
eternally perished, and appears at once the just God and the Savior, the Lord
God merciful and gracious, long suffering, and abundant in goodness and truth,
keeping mercy for thousands, forgiving iniquity, and transgression, and sin and
that will by no means clear the guilty. (Exodus 34:6-7.)

Since God is the source of happiness, from the contemplation of his glorious
character must spring the eternal enjoyment of all his rational creatures, and
consequently every new display of the treasures of wisdom, goodness, and power,
which are hid in God, must augment the happiness of the whole intelligent
creation. This world is but a small part of the universe; had the Lord consumed
the earth, and suffered all man­kind to perish, the extent of his dominions and
the number of his subjects, would not have been sensibly diminished; but he
re­garded us in our lost estate, he looked, and there was none to help, and he
wondered there was none to uphold; therefore his own arm brought salvation to
lost and guilty man. He came in the likeness of sinful flesh, he made his soul
an offering for sin, and thus he proclaimed to the universe that God is love. So
stupendous is the thought of God’s dwelling with men on the earth, that eternity
will be too short to unfold the mysteries of wisdom and goodness which are
included in this event. The angels desire to look into it, it has long been the
subject of their contemplation, and through eternity shall they admire the
boundless riches of the grace of God in the wonderful plan of man’s redemption.
We speak of these things as children, we think of them as children, and this
arises from the magni­tude of the subject. But it required a sub­ject of
infinite magnitude to supply matter of eternal contemplation and delight to
millions of the human race, and thousands of millions of those glorious spirits
who su­rround the throne. Something new is neces­sary for our happiness, and
were it possible for the grand theme provided by God for ensuring the felicity
of his creatures to be exhausted, their enjoyment would imme­diately terminate.
But since God has con­descended to dwell with men on the earth, and has
purchased the church with his own blood, provision, is made, ample and
inexhaustible provision, for the growing enjoy­ment of men and angels forever.

Such then have been the consequences of God’s dwelling with men on the earth,
and they are worthy the divine character. On this foundation he has reared the
building of mercy in which, as his chosen temple, he will forever dwell.
Compared with the cross of Christ, in all God’s other works we behold but the
hiding of his power; but in the redemption of fallen man, there is a height, and
depth, and breadth, and length, both of wisdom and goodness which passeth
knowledge, and which shall through eternity fill the heavenly mansions with joy
and rap­ture. Still shall the question be asked, What are these which are
arrayed in white robes and palms in their hands, and whence came they? And still
shall the answer be repeated, These are they which came out of much tribulation,
and have washed their robes and made them white in the blood of the Lamb;
therefore are they before the throne of God, and serve him day and night in his
temple. And the reply shall call forth the voice as of a great multitude, and as
the voice of many waters, and as the voice of mighty thunderings, Alleluia, for
the Lord God Omnipotent reigneth. Let us be glad and rejoice, and give honor to
him; for the marriage of the Lamb is come, and his wife hath made herself ready.
(Revelation 7:13, Revelation 7:15; Revelation 19:6-7.) The depth of God’s
condescension in as­suming our nature, shall thus be the means, not only of
exalting millions of the human race to the rank of the sons of God, and
restoring the interrupted harmony of crea­tion, but of exalting the thoughts of
men and angels to a height of knowledge, love, and joy, to which they could not
otherwise have attained. The day is not far distant when Christ appearing in his
own and his Father’s glory with the holy angels, shall swallow up death in
victory; and the highest notes of praise shall through eternity arise to God and
to the Lamb.

Such is the glorious consummation of the scheme of redemption. Such were the
ends which brought the Majesty of heaven down to our world. The happiness of
millions of immortal creatures of the race of Adam was an object worthy of the
divine benevolence; but the astonishing plan of man’s salvation has extended its
influence "unto the utmost bound of the everlasting hills." and shall, through
the ceaseless ages of eternity, dif­fuse love and light, and joy, through the
universe.


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  CHAPTER 4: 01.02.     TREATISE 2 - THE PRAYER OF MOSES
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Treatise 2 - The Prayer of Moses THE PRAYER OF MOSES.

Psalms 90:14-15.

"Oh satisfy us early with thy mercy, that we may rejoice and be glad all our
days. Make us glad, according to the days wherein thou hast afflicted us, and
the years wherein we have seen evil." THIS psalm is entitled, "A prayer of Moses
the man of God," and according to the ancient Jewish commentators, was written
at the period, when God sware in his wrath, that the generation which had
rebelled should perish in the wilderness, and not enter into his rest. (Numbers
14:1-45; Psalms 95:8-11.) The psalm contains much internal evidence in favor of
this tradition; for although it must ever be applicable to the people of God in
this world, it is peculiarly appropriate to the situation of Moses, and of all
who feared God in Israel, on that awful occasion.

Abraham, in obedience to the divine com­mandment, left his father’s house, and
dwelt in the land of Canaan, which he was assured should be given to his
posterity. After the lapse of four hundred years, this promise was about to be
fulfilled. The children of Israel had arrived at the borders of the land, and
were commanded immediately to occupy it; but, discouraged by the report of the
spies, respecting the warlike appearance of the inhabitants, they bewailed their
hard fate, affirming that they would rather have died in the wilderness, and
resolved to elect a captain and return to Egypt.

Moses and Aaron, Caleb and Joshua, in vain forbade the madness of the people.
These distinguished characters would inevi­tably have fallen a sacrifice to
their fury, had not the sudden appearance of the Divine glory overawed the
enraged multitude. The intercession of Moses prevented the congre­gation from
being immediately consumed; but he, who "is not a man that he should lie, nor
the son of man that he should repent," declared that their impious wish should
be gratified, and that their carcasses should fall in the desert.

Job, in reference to those judgments in which the righteous and wicked are in­discriminately involved, observes, "If, the scourge slay suddenly, he will laugh at the trial of the innocent." This was exemp­lified on the present occasion. Not only were the children of the rebels doomed to bear their iniquities during forty years in the wilderness; but Moses, and those who had withstood them, were included in the same punishment. This must have been very mortifying to him, who in the strength of his God, and on behalf of his nation, had braved all the fury of the Egyptian monarch, and finally led Israel forth in triumph---to him who had gone before them through the midst of the sea---who had delivered to them those laws, which God himself had been pleased to dictate for their government---and had now conducted them to the borders of the land promised to their fathers. Moses was at this time eighty years of age, and had the certain prospect---if he should live so long---of remaining, during the next forty years, in "that great and terrible wilder­ness, wherein were fiery serpents, and scor­pions, and drought, where there was no water." Here then was every earthly pro­spect completely blasted; and if in this life only he had hope in God, he was "of all men most miserable." But "he had respect to the recompense of the reward." Many years before, he had "refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt. (Hebrews 11:24-26.) Such had been his deliberate resolution in the fervor of youth, when surrounded by every temptation; and he was not "of who those who draw back unto perdition, but of those who believe to the saving of the soul."

We know, however, with what intense desire Moses looked forward to the enjoy­ment of the "good land," which God had promised to Israel; but being disappointed in this, he cried to the Lord---like David, on another occasion---"Thou art my refuge and my portion in the land of the living." He was "perplexed, but not in despair; cast down, but not destroyed." When ex­cluded from the habitation which God had promised to Israel, he exclaims, "Lord, thou hast been our dwelling-place in all generations. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from ever­lasting to everlasting thou art God. (Psalms 90:1-2.) In the time of prosperity, the people of God are in danger of losing sight of the transient nature of earthly happiness. While Providence smiles upon them; while the Lord seems to "set a hedge about them, and about their house, and about all that they have on every side;" although they do not, forget him, they are apt to forget that they are strangers and pilgrims here, and that they hold every worldly comfort by a very precarious tenure. "In my pros­perity I said, I shall never be moved. Lord, by thy favor, thou hast made my mountain to stand strong.’ (Psalms 30:6-7.) But God, who does not intend to give his people their portion in this life, often deprives them of what they chiefly value, and, by drying up the springs of earthly joy, compels them to seek their happiness more simply in him­self. He chastens them, in order that they may be "partakers of his holiness."

While, by this disappointment, the mind of Moses was directed immediately to God
for relief, he exults in the contemplation of the divine eternity and
unchangeableness. In all generations the Lord had been the dwelling-place of his
people: from everlast­ing to everlasting he is God. Before the land of Canaan
had been promised to the seed of Abraham, he had been the refuge of his people.
He had preserved Noah and his family amidst the universal desolation occasioned
by the flood. Abraham, and Isaac, and Jacob, to whom Canaan had been given as an
inheritance, had cheer­fully dwelt in it as strangers and pilgrims, although
they obtained no other possession than a burying place; thus proving, that they
viewed it only as an emblem of the "heavenly country" where they desired to
dwell with God. (Hebrews 11:9-16.) And now that Moses and those who feared God
in Israel, were excluded from the earthly Canaan, they could view him as their
"strong habitation, whereunto they could continually resort," and look for
happiness beyond death and the grave.

It was true that God had pronounced sen­tence of death upon man, but he had also secured the recovery of his people. "Thou turnest man to destruction, and sayest, Return, ye children of men. For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night." (Psalms 90:3-4.) Turning man to destruction, evi­dently refers to the sentence pronounced in consequence of Adam’s transgression: (Genesis 3:19.) but God was not, on this account, less the object of the confidence of his fallen creatures; for while he turned man to destruction, with the same breath, as it were, he said, "Return, ye children of men." Immediately after the fall, he promised a Savior, who should vanquish the great adversary of mankind; and thus, while he shut up every prospect of happiness in this world,---declaring that in sorrow man should "eat his bread all the days of his life,"--he opened to the human race the view of eternal happiness beyond the grave. This promise was illustrated, both by the preaching of Enoch, the seventh from Adam, and by his translation without seeing death. (Genesis 5:24; Jude 1:14; Hebrews 11:5.).)

It might indeed be objected, that we see no appearance of the resurrection of
the dead. We commit the bodies of our friends to the grave, and in a few years
they are reduced to dust. Thousands of years have elapsed since the death of
Adam and Abra­ham and the prophets, yet their bodies still remain under the
power of death. This affords a handle to scoffers, who treat the doctrine of the
resurrection with contempt, and inquire, "Where is the promise of his coming?
for since the fathers fell asleep, all things continue as they were from the
be­ginning of the creation." The apostle repels their objection, by reminding
be­lievers, that "one day is with the Lord as a thousand years, and a thousand
years as one day." (2 Peter 3:8.) In the psalm before us, from which the words
of the apostle are a quotation, the very same argument is employed; and hence we
conclude, that when God is represented as saying, "Return, ye children of men,"
or as it is translated in the Liturgy of the Church of England, "Come again, ye
chil­dren of men, it does not, as is very often supposed, refer to his
appointment that they should return to the dust, but to his promise of
recovering them from that destruc­tion to which they had been turned by his
righteous appointment. In consequence of this promise, the sentence of
condemnation, passed on fallen man, is no argument against sinners viewing God
as their friend and dwelling-place. In the subsequent verses, the frailty and
mortality of mankind are described. One generation after another is swept away,
as by a resistless torrent; human life is but a dream; all flesh is grass, which
flourishes in the morning, and at evening falls before the mower’s scythe: thus
is guilty man con­sumed by the anger of God, and troubled by his wrath; (2 Peter
3:5-7.) and thus, by the vengeance which he inflicts on transgressors, does he
plainly demonstrate his abhorrence of Iniquity. "Thou hast set our iniquities
before thee, our secret sins in the light of thy countenance. For all our days
are passed away in thy wrath; we spend our years as a tale that is told."
(Psalms 90:8-9.) "Thine own wickedness," it is elsewhere said. "shall correct
thee, and thy backslidings shall re­prove thee; know therefore, and see, that it
is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that
my fear is not in thee, saith the Lord God of hosts·" (Jeremiah 2:19.)

Whether human life was at that time shortened to its present date, we know not;
but it is certain, that the tenth verse contains an accurate description of the
measure of our days. "The days of our years are threescore years and ten; and if
by reason of strength, they be fourscore years: yet is their strength labor and
sorrow; for it is soon cut off, and we fly away." The contemplation of the
dreadful con­sequences of sin deeply affected the mind of Moses. "Who," he
exclaims, "knoweth the power of thine anger?" And although the question did not
admit of a direct answer, he observes, that our fear of God should bear some
proportion to the displea­sure which he has expressed at man’s apos­tasy, and
the resistless power with which he punishes sin. "Even according to thy fear, so
is thy wrath." (Psalms 90:11.)

But, aware of the hardness of the human heart, he adds, "So teach us to number
our days, that we may apply our hearts unto wisdom·" Psalms 90:12.) The wisdom
here spoken of, is, both in the Old and New Testaments, opposed to the wisdom of
this world. It consists in resisting the allurements of earthly objects, and in
seeking "those things which are above, where Christ sitteth at the right hand of
God." In the book of Job, we have a striking description of the extent of human
ingenuity, which enables man to surmount difficulties apparently in­superable,
and to make himself master of the riches buried in the bowels of the earth. "But
where," it is added, "shall wisdom be found? and where is the place of
under­standing?" This inestimable treasure is described as the exclusive
property of God, in whose works it shines conspicuous. In his word he has also
revealed it to the human race. "Unto man he said, Behold the fear of the Lord,
that is wisdom; and to depart from evil is understanding." (Job 28:28.)

Moses prays that, by our experience of the shortness of human life, we may be directed to this wisdom. He proceeds----"Return, Oh Lord, how long? and let it repent thee con­cerning thy servants." (Psalms 90:13.) This does ’"not refer to his expectation of any change of purpose respecting Israel. The sentence of exclusion from Canaan was confirmed by the oath of God. This verse contains a request for the mercy of God unto eternal life. It is an acknowledgment of the wretchedness and misery to which man has reduced himself, and a prayer that" God may not cast his people off for ever, that his anger may not smoke against the sheep of his pasture." (Psalms 74:1.) The Lord is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide; neither will he keep his anger forever." (Psalms 103:8-9.) In the faith of this, Moses en­treats, that although all our days are passed away in his wrath, God may hereafter view his people with an eye of favor. This interpretation is clearly established by what follows. "Oh satisfy us early with thy mercy, that we may rejoice and be glad all our days. Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil." (Psalms 90:14-15.) Moses, it has been formerly observed, was at this time eighty years of age. Like his ancestor Jacob, he felt that his days had been few and evil, and prays, that himself, and the rest of the people of God, might be made glad, according to the days wherein they had been afflicted; that they might be early satisfied with the mercy of God, and might rejoice and be glad in him all their days. (The expression, "Oh satisfy us early with thy mercy," exactly corresponds with the exhortation of the apostle, "Looking for, and-hasting to the coming of the day of God," 2 Peter 3:12.) Certainly this does not refer to a present world. He had already passed the limit of human life, and knew that, during forty years, he must accompany Israel in their wanderings, unless previously released by death. Could he then expect much en­joyment in the land which flowed with milk and honey? No; like his great progenitor, he looked for a city which hath foundation, whose builder and maker is God. (Hebrews 11:10.) By faith he beheld that land, the inhabitant of which "shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity." (Isaiah 33:24.)---he anticipated the period when death shall be swallowed up in victory ­when the Lord God shall wipe away tears from all faces, and take away the rebuke of his people, (Isaiah 25:8,)---when the ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads;---when they shall obtain joy and gladness, and sorrow and sighing shall flee away. (Isaiah 35:10.) In the book of Job, there is a prayer which resembles and seems to illustrate the petition of Moses--- "Return, Oh Lord, how long; and let it repent thee concerning thy servants." When contemplating the misery of human life, Job exclaims, "Oh that thou wouldest hide me in the grave; that thou wouldest keep me secret until thy wrath be past; that thou wouldest appoint me a set time, and remember me." Here the patri­arch anticipates a period, when the wrath of God against his people shall cease; when he shall remember those whom he has doomed to return to the dust. But reflecting on the improbability of the dead being raised, he inquires, "If a man die, shall he live again?" Yes;---as surely as God giveth a body to the seed which is cast into the ground and dies, so surely will he raise up the bodies of his people, (1 Corinthians 15:36-42.) and, in the faith of this, Job answers his own question, "All the days of my appointed time will I wait till my change come. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands." (Job 14:14-15.)

Death is not the change for which Job was to wait; he refers to the renovation, which fallen man must necessarily undergo, before entering on the enjoyment of that happiness which God has prepared for his people. On this subject the language of the apostle is explicit. "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption. Behold I show you a mystery: we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump--for the trumpet shall sound---and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swal­lowed up in victory." (1 Corinthians 15:50-54.) At the" appointed time," Job was confi­dent that God would call, and that he should answer him. How exactly does this cor­respond with the language of the New Testament! "The hour is coming when all that are in their graves shall hear his voice, and shall come forth." (John 5:28-29.) "The Lord him­self shall descend with a shout, with the voice of the archangel, and the trump of God, and the dead in Christ shall rise first." (1 Thessalonians 4:16.) God turns man to destruction; he reduces to dust the human body, so "fearfully and wonderfully made:" but, in that day, he will "repent concerning his servants;" he will "remember" them, and once more have a desire to the work of his hands. "His loving kindness shall be declared in the grave, and his faithfulness in destruction." (Psalms 88:11.)

Moses, having prayed for the enjoyment of that rest, which "remaineth for the people of God," makes intercession in behalf of future generations. "Let thy work appear unto thy servants, and thy glory unto their children." (Psalms 90:16.) When the sentence of exclusion from Canaan was passed on Israel, God thus addressed them: "Your little ones whom ye said should be a prey, them will I bring in, and they shall know the land which ye have despised." Moses entreats that this promise may be accomplished that when he, and the present generation, had gone the way of all the earth, their children might serve God, and behold his glory in the promised land.---He concludes: "And let the beauty of the Lord our God be upon us; and establish thou the work of our hands upon us; yea, the work of our hands estab­lish thou it." (Psalms 90:17.) Moses, and those who feared God, had been in part involved in the sentence passed upon Israel. They were suffering under the rebuke of God, and the work which they had undertaken had for the present miscarried. But a period was ap­proaching, when "the beauty of the Lord their God should be upon them? "---when the triumph of Israel over the nations of Canaan should be complete, and thus the work of their hands should be established. Perhaps, also---enlightened by the Holy Spirit to look forward to the new dispensa­tion---Moses beheld the glory of God ap­pearing to their children, in that astonishing display of his character, which is made in the incarnation, sufferings, and death of his Son. Perhaps he foresaw, how the perverseness and rebellion of Israel in the wilderness, would afford a salutary lesson to believers in Jesus, (1 Corinthians 10:1-12, Hebrews 3:7-12.) while his own faith, and that of those who united with him in opposing the folly of the multitude, would be exhibited for the imitation of the people of God in after-ages. (Hebrews 11:27, Hebrews 3:16.) Thus, in point of fact, has the beauty of the Lord been upon them, and thus has the work of their hands been established.

Such appears to be the scope of this beautiful psalm---such is assuredly the doc­trine of the word of God. In this world, we must endure affliction; this is not our rest, "because it is polluted:" but those who have been taught by grace to apply their hearts to wisdom---who, in the language of the New Testament, have been made wise unto salvation, shall ever find, amidst the sorrows of life, a source of comfort and of joy, which the world can neither give nor take away. The writings of Moses and the prophets are declared by our Lord, sufficient to in­struct men in regard to a future state, and to render those inexcusable who seek their portion in this life. (Luke 16:29-31.) But Jesus has "abolished death, and brought life and immortality to life through the gospel." (2 Timothy 1:10.) The certainty of the resurrection of the body is established by the resurrection of the Lord Jesus Christ; and, as the "forerunner of his people,"---the "first-born among many brethren,"---he is gone to prepare a place for them in his Father’s house.

"Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God, through faith unto salvation, ready to be revealed in the last time; wherein ye greatly rejoice, though now for a season---if need be---ye are in heaviness through manifold temptations; that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire might be found unto praise, and honor, and glory, at the appear­ing of Jesus Christ." (1 Peter 1:3-7.) The dispensation under which we live, is very different from that under which Israel was placed. Moses indeed taught the same things to which our attention is directed by the apostles of Christ. (Acts 26:22-23.) But he taught with a veil upon his face. (2 Corinthians 3:13.) In his writings, spiritual and eternal things were exhibited in types and shadows; but "the darkness is past, and the true light now shineth." (1 John 2:8.) The apostles "use great plainness of speech," (2 Corinthians 3:12.) and, in reference to our superior privileges, thus address believers: "Ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest; and the sound of a trumpet, and the voice of words; which voice they that heard entreated that it might not be spoken to them any more,---for they could not endure that which was com­manded---and if so much as a beast touch the mountain it shall be stoned, or thrust through with a dart; and so terrible was the sight, that Moses said, I exceedingly fear and quake. But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh: for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven." (Hebrews 12:18-25.) The curtain which overspread the invisible world is at length drawn aside, (Isaiah 25:7.) and we behold our great high priest entered "into heaven itself, now to appear in the presence of God for us." We hear the songs of the redeemed, expressive of their gratitude to Him, who loved them, and washed them from their sins in his own blood, and hath made them kings and priests unto God. (Revelation 5:9-10.) We see our friends in Jesus, from time to time, joining the blessed assembly. We hear the voice of their Savior and our Savior, encouraging us "not to sorrow as others who have no hope;" informing us, that the resurrection of Christ, attested as it is by the most infallible proofs, is not more certain, than the resurrection of those who have fallen asleep in Jesus. (1 Thessalonians 4:13-14.)

We are assured, that the sickness which has deprived us of the society of our be­loved Christian friends, "is not unto death, but for the glory of God, that the Son of God may be glorified thereby;"---that be­lievers, when absent from the body, are present with the Lord, (2 Corinthians 5:6-8.)---that, when com­mitting their remains to the dust, we are sowing the seed of a glorious harvest, (1 Corinthians 15:42-44.)---­and that our sorrow shall ere long be turned into joy.

Such is the "strong consolation," under all the sorrows of life, which God has
given to those "who have fled for refuge to lay hold on the hope set before
them." "Weep­ing may endure for a night, but joy cometh in the morning." To
believers it shall be "a morning without clouds;" for "the Lord shall be their
everlasting light, and the days of their mourning shall be ended.’’ (Isaiah
60:20.)’

It is impossible, however, to reflect on the ample grounds of consolation, afforded by the word of God to Christians whose friends have died in the faith, without adverting to the almost indiscriminate confidence, respect­ing the happiness of the dead, so generally expressed in this country (This is carried still farther on the Continent. In the North of Europe, the blessed Mr. _______is, to this day, the common form of expression respecting the dead.) Nothing is more calculated to produce false security in the living, than being accustomed to hear all represented as having made a happy change on leaving the world. It is true, such re­presentations are generally considered as words of course. The worth of the deceased, and the happiness which he now enjoys, are topics of conversation, perfectly understood between the relations of the deceased, and those who pay them a visit of condolence. But they know little of human nature, who are not aware, that the frequent recurrence of such conversations must have a powerful effect, either in convincing men of the truth of what is so often repeated, or in making them altogether careless and indifferent about eternity At first sight it may seem strange, that those whose attention is wholly engrossed with the things of time, should, on being deprived of their friends, become so confi­dent of their eternal happiness. But when we recollect, that this apparent concern about a future state implies no sacrifice---no dimi­nution of eagerness in worldly pursuits; that those who express such confidence, run no risk of being charged with enthusiasm, or of being esteemed righteous overmuch, the difficulty vanishes. Man can never be wholly unconcerned about a future state; although, when it comes in competition with his worldly interests, he may practi­cally disregard it, he is generally prepared to admit its importance. And when de­prived of his friends by death---when every worldly prospect in regard to them is at an end---no wonder, that he should fondly cherish the hope that they may still be happy, and that when he shall be laid in the silent grave---when the bustle and the busi­ness of life are over, he may join them in the realms of bliss. In such a state of mind it is natural to grasp at the doctrine of scrip­ture, and, by its authority, to endeavor to confirm his hopes. But this is not all. A great proportion of those who profess to believe the Scriptures, consider Christianity as chiefly intended to promote the welfare of society. They are aware of the importance of something more than temporal punishments, to restrain the wickedness of man; and they see how powerfully the doctrine of a future judgment tends to produce this effect. They are also sensible that the dispositions, enjoined in the word of God, are well adapted to pro­mote security and happiness among men. They view the religion of Jesus merely as it stands connected with the tranquility of the state; and hence the impatience and irritation with which numbers hear of any attack on Christianity, while they are ignorant of its principles, and completely mistake its object.

It is not to be expected that such persons should entertain any doubt of the happiness of their departed friends, who have been amiable and useful in society. The hope of happiness in a future state is congenial to the mind of man: it has prevailed in every age and country; and those who enjoy the benefit of Divine revelation, too often employ it merely to sanction their preconceived notions, as deists borrow the Divine attri­butes from the Bible, to render their systems of natural religion more imposing. The erroneous principle to which we have referred, necessarily involves a total misapprehension· of the doctrine of Scripture. The influence of Christianity in ameliorating the state of society, is doubtless most bene­ficial; but it was not to secure a transient happiness for the ruined race of man, that the Son of God left the throne of his Father’s glory. It was to remove the enmity of the human heart against God. (Ephesians 2:10.) and to reconcile man to his Maker, (2 Corinthians 5:20.)---to deliver him from this present evil world, Galatians 1:4.)---and by creating him anew in Christ Jesus, (Ephesians 2:10.) to make him worthy of the inheritance of the saints in the bliss­ful realms of light and of glory. (Colossians 1:12.) Wherever the love of the truth is received, these effects are produced. Religion is then felt to be a personal concern. Its infinite and eternal importance to every individual is now per­ceived. It is no longer viewed merely, or principally, as it bears on society, by re­straining the lower classes, and operating as a substitute for those principles of honor, by which, it is alleged, the higher orders are influenced. When a man believes the truth as it is in Jesus, he understands, what formerly appeared to him absurd, that a person may be amiable and exemplary as a member of society---that he may be an affectionate husband, a kind parent, and a sincere friend---that he may be a good master, upright in his dealings, and liberal in relieving the wants of the poor---in short, that he may appear to be adorned with all those qualities which are so justly esteemed among men, and may yet be living without God in the world. So far from giving countenance to the ex­pectation of the future happiness of all who have been useful members of society, the scriptures represent the people of God as a "little flock;" (Luke 12:32.) they exhort us to "enter in at the strait gate; for wide is the gate, and broad is the "Way, that leadeth to destruction, and many there be who go in thereat: be­cause strait is the gate, and narrow the way that leadeth unto life, and few there be that find it." (Matthew 7:13.) We are not only taught that those who commit gross sins shall not inherit the kingdom of God; (1 Corinthians 6:9-10. Galatians 5:20-21.) but we are informed, that a man may be an able and eloquent defender of Christianity---may give all his goods to feed the poor--may be a martyr in the cause of truth---and yet have neither part nor lot in the salvation of Jesus! (1 Corinthians 13:1-3.) The man who is distinguished by his virtue and benevolence justly claims from us the homage of respect. Beloved by his friends---esteemed and venerated by the world, he has his reward. But if he has not learned that lesson which "flesh and blood" cannot teach---if he has not learned the utter corruption of his heart and its estrangement from God---if he has not been led to that river which flows from Zion, and where alone his guilt can be cleansed---then we may rest assured that there is something hollow in all those actions which we cannot but approve. He may not be a hypocrite---­he may feel conscious of rectitude, but all cannot be right. The heart is diseased---the fountain is poisoned, and the stream cannot be salubrious. The world is the portion of those who do not belong to Christ; and wherever the man we have sup­posed does not act merely from the impulse of natural good temper he is generally actuated by a desire to gain the applause of his fellow-men. In some cases a desire to have something "whereof he may glory before God," may be superadded, or even seem to have the ascendancy in the mind. But this, alas! is not the offspring of humi­lity, and has in it an insincerity, of which even the man himself may be little aware. How beautifully is this melancholy truth illustrated in the story which is recorded by the Evangelist of the rich young man. (Mark 10:17-23.) Trusting in his unimpeached moral cha­racter---priding himself in the fancied purity of his motives---and eager to learn how he might most successfully pursue the career of what he esteemed true virtue---he came to Jesus and asked what he should do to in­herit eternal life. When Jesus recounted to him the commandments of the second table of the decalogue, he at once replied, "All these have I observed from my youth." He seems to have spoken the language of in­genuous sincerity. But who can fathom the deceitfulness of the human heart? None but the Divine Master, in whose presence the young man stood, could have at once stripped him of all his boasted excellence, and shown him that rich as he might fancy himself in good works, he was poor indeed before God. The Savior, we are told, did not repulse him as a proud self-righteous Pharisee---but looking on him with love, said, "Go sell whatever thou hast and give to the poor." This was too much to hear; he felt that his treasure was garnered up on earth, and he went away overwhelmed with sorrow.

Eternal life is in scripture expressly limi­ted to those who "by faith are united to Christ (Romans 8:1. 1 John 5:12.)---who know the true God and Jesus Christ whom he hath sent; (John 17:3.) and this faith is plainly declared to be the gift of God, Ephesians 2:8.)---­this knowledge, it is positively affirmed, is not obtained by education, but is the effect of the teaching of the Spirit of God. (John 6:45.) Ac­cording to scripture, every Christian has ex­perienced a change of heart and character; (2 Corinthians 5:17.) and without this change, which is compared to a new birth, the Judge of the world has declared, that none shall see the kingdom of God. (John 3:3.)

Such are the explicit declarations of the Word of God; and yet many profess to believe the scriptures, while these subjects have never occupied their attention. To not a few, the doctrine of the necessity of a change of heart and character, produced by the influence of the Holy Spirit, appears enthusiastic and visionary. How come they thus to treat a book, which they profess to consider to be a revelation from God? If this be indeed the case, every part of it demands our most serious attention. It is at our peril that we receive only what we approve, and overlook the rest, as specu­lative and mysterious and unintelligible. The Bible is either all true, or all a fable. If it contains anything erroneous---anything superfluous---any false principle,---it does not proceed from Him whose wisdom is infinite. Human writings are imperfect: in them truth and falsehood are constantly blended; and therefore in perusing them, we must choose the good and reject the evil. But the scripture disclaims all imperfec­tion; it asserts that the whole is given by inspiration of God; (2 Timothy 3:16.) and consequently, challenges the most scrupulous investiga­tion, and the most implicit obedience.

It describes all mankind to be naturally alienated from God and under his curse; (Galatians 3:10-13.) to be lost; (Luke 19:10.) and without strength to recover themselves. (Romans 5:6.) It assures us, that the death of Christ is the only foundation of the sinner’s hope (1 Corinthians 3:11.) and that every unbeliever, whatever be his character, is condemned already. (John 3:18.) It declares that the good news of salvation through Christ, is the power of God unto salvation to everyone that be­lieveth, (Romans 1:16.)---that "the preaching of the cross is to them that perish foolishness, but to those who are saved it is the power of God, (Luke 19:10.)---that the grace of God, which hath appeared to all men, teaches believers, "that denying ungodliness and worldly lusts, they should live soberly, righteously, and godly, in this present world." (Titus 2:11-12.)

All in this country consider themselves Christians; but how many do we find who are strangers to the power of this doctrine ­who know not the value of Christ’s atone­ment---whose minds are engrossed with the cares and pleasures of this life---who are "hardened through the deceitfulness of sin!" They confess indeed that they are sinners; but they are not aware of their guilt and danger. Disregarding the declara­tion of Him, who has not only said, that the whole world lieth in wickedness, (1 John 5:19.) but that "although hand join in hand, the wicked shall not go unpunished," they comfort themselves with the idea that God is mer­ciful, and that they are not worse than others. They are "willingly ignorant" of the destruction of an ungodly world by a flood, while a single family was preserved in the ark. They know not, that "the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment, and perdition of ungodly men." (2 Peter 3:7.) Destitute of the love of God, (John 5:42-43.) they can hear without emotion of the humiliation, and sufferings, and death, of Jesus, while angels delight to dwell on the wondrous theme. (1 Peter 1:12.) Let such be entreated to consider their ways; let them behold the evil of transgression, in the cross of Him, in whose person the Divine and human natures are united. Let them there learn God’s abhorrence of iniquity, and attend to the solemn question of Jesus, in the immediate prospect of his sufferings, "If these things be done in a green tree, what shall be done in the dry?" (Luke 23:31.)

Let us not think that any external refor­mation will exempt us from danger; or imagine that we can either atone for our past sins, or deliver ourselves from the dominion of iniquity. "Behold the Lamb of God, which taketh away the sins of the world." (John 1:29.) Let us look to Christ for salvation; "his blood cleanseth from all sins;" (1 John 1:7.) and "by him all that believe are justified from all things." (Acts 13:39.) Trusting in his death for pardon and acceptance, we shall not be confounded. (1 Peter 2:6.) The great Shepherd of the sheep was "brought from the dead through the blood of the everlasting covenant;" (Hebrews 13:20.)---thus God declared that justice was fully satisfied;­---and, through the same blood, shall all his people be raised to eternal life.

Let us look also to Christ for that holi­ness, without which no man shall see
the Lord. (Hebrews 12:14.) He, and he alone, is able to save us from our sins;
(Matthew 1:21.) to bless us in turning us away from our iniquities. (Acts
2:2-7.) Let the life then which we live in the flesh, be by the faith of the Son
of God; (Galatians 2:20.) let all our confi­dence be in him; for "there is
salvation in none other; neither is there any other name given under heaven
among men, whereby we must be saved." (Acts 4:11.)

Depending on his grace, we shall be "accepted in the beloved." (Ephesians 1:6) "Sin shall not have dominion over us." (Romans 6:14.) "We shall receive the communication of his Spirit·" (John 7:38-39.) "He will put his laws into our mind, and write them on our hearts," (Hebrews 8:10.)---and, "being made free from sin, and become servants to God, we shall have our fruit unto holiness; and the end everlasting life. For the WAGES of sin is death, but the GIFT of God is eternal life, through Jesus Christ our Lord." (Romans 6:22-23.)


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  CHAPTER 5: 01.03.     TREATISE 3 - ON THE DUTY OF SELF EXAMINATION
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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.


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  CHAPTER 6: 01.04.     TREATISE 4 - ON THE FAITH OF THE GOSPEL
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Treatise 4 - On the Faith of the Gospel ON THE FAITH OF THE GOSPEL.

"He that believeth that Jesus is the Christ," saith the apostle John, "is born of God" This declaration can only be denied by those who reject the scriptures altogether But many profess that Jesus is the Christ, write with great clearness on the accomplishment of prophecy, and the various external evidences of his mission, nay, celebrate the excellence of his doctrine and precepts, who yet manifest themselves not to be his disciples. In order to account for these appearances, it has been supposed that there are two kinds of faith, one saving and divine, the other merely speculative; In defining saving faith, some have included in its essence almost every holy temper, and, by insisting so much on this faith, and giving such labored descriptions of it, have almost inevitab!y led their followers to look more to their faith, than to the great object of faith; to be more occu­pied in attending to the working of their own minds than with that truth which reconciles the sinner to God. It is in conse­quence to be feared, that not a few who are reckoned orthodox are in fact trusting to their faith, and not to Christ, making him merely a minister to their own self-righteous­ness; for we may go about to establish our own righteousness under the name of faith, as well as under any other name. The word of God, on the contrary, dwells on what we are to believe and so far from giving us reason to conclude, that saving faith is something else than belief of the saving truth, it asserts the contrary in the strongest terms. That ever there should have been any dispute on the subject, would no doubt appear very extraordinary to one who was taught of God, and had never read any book on divinity but the Bible. Good men have been laid under temptation to de­viate from the doctrine of scripture on this subject, by the outcry raised ever since Paul’s time, that faith makes void the law. (They have found that the gospel appears far less offensive, if the faith that saves us is represented to be something very different from giving credit to a testimony. The world in general accounts it reasonable that good people should be the peculiar favorites of Heaven; The offence of the cross chiefly consists in all men being addressed as equally lost, ruined, and undone; in a righteousness being revealed unto all and upon all them that believe, making no dif­ference between the sober and decent and those who are openly profane. (Romans 3:22-23.) It consists in the righteousness of faith speaking on this wise. "Say not in thine heart, who shall ascend up into heaven? (that is, to bring down Christ from above;) or, Who shall descend into the deep? (that is, to bring Christ up again from the dead.) But what saith it? The word is nigh thee, even in thy mouth and in thy heart; that if thou shalt confess with thy mouth the Lord Jesus, and believe in thine heart that God raised him from the dead, thou shalt be saved." (Romans 3:22-23.) Now this offence will be greatly done away, if we declare, that by faith we do not mean simply believing, but a certain temper of mind which renders us acceptable to God. The world sees a suitableness, a fitness in justification by faith when it is thus explained, because it is in fact justifi­cation by the works of the law, and not free justification by the blood of Christ. The principal stumbling-block, however, in the way of good men, has been the pro­fession of faith by many who plainly were strangers to Christ. To refute the pretences of those who profess to believe the gospel, and yet are under the dominion of sin, the scriptures teach us a more excellent way, than, by our definitions of faith, to frustrate the grace of God. They inform us, not only what we are to believe, but the consequences of believing. The salvation proclaimed in the gospel is a present deliverance from sin. Christ undertakes, that every believer of the truth shall enjoy this salvation. If any man then professes faith while destitute of holiness, we have to choose between two--- whether to consider him to be making a false profession, or at least to be imposing upon himself, or to conclude that Christ has failed as to the accomplishment of his promise; and surely we cannot hesitate to say, "Let God be true, but every man a liar," the difference between a true Christian, and such an one as we have spoken of, con­sists, not in any difference of the act of the mind in beIieving, but in the difference of what they believe. The mind of the one is enlightened by the Holy Ghost who has taken the things of Christ and shown them to him; the other, under the influence of its native darkness, mistakes the truths of God. The things of the Spirit of God are foolishness to the natural man; he re­ceiveth them not. The truth of God is a stumbling-block to him; it must be shaped in his corrupt mould, before he can admit it, and in this case he is not believing the truth, but his own lie. That thousands believe the scriptures to be the word of God while they are in the gall of bitterness, is freely admitted; but there is a great difference between this and believing what they contain. One great cause of the hatred of the unbelieving Jews to Christ, was his supposed opposition to Moses, who they believed had been employed by God to speak to Israel; (John 9:29.) yet the Lord tells them, "Had ye believed Moses, ye would have believed me." (John 5:46.) In like manner, we find Paul addressing Agrippa, "Be­lievest thou the prophets? I know that thou believest." (Acts 26:27.) He was persuaded that they were sent by God, and that their writings were true; but he misunderstood, and consequently did not believe what they wrote, and therefore rejected him to whom they all bore witness.

We have a striking proof of the power of the miracles of Christ on the minds of
the carnal Jews. (John vi.) When he had fed the multitudes with a few loaves,
they said, "This is of a truth the prophet that should come into the world," and
they proceeded to force him to assume royal dignity, and take pos­session of the
throne of David. Here is faith that Messiah was to come, and that Jesus was he;
but alas for their unbelief as to the end and design of Messiah’s coming! In
like manner, we find many believing on Jesus, but he did not commit himself to
them, because they altogether mistook his character. They were fondly expecting
a temporal prince, and, overcome by the miracles he wrought, and the wisdom he
displayed, they concluded that he was the Christ. Yet were they in the gall of
bitterness and bond of iniquity Their faith was the belief of a lie, and hence
we find many such disciples, who, when his conver­sation undeceived them, went
back, and walked no more with him. (John 6:66)

Just so in our own days there are many who believe Christ to be a Savior, but
the salvation they expect from him is perfectly different from what he has
proclaimed, and consequently they do not believe the truth. This will help us to
detect another error respecting faith. It is not, say some, merely the belief of
a testimony, but an act of trust or confidence in Christ. But does this remove
difficulties? It is as possible to form a false notion of Christ, and to trust
so in him, as to believe his history without being saved. The Socinians trust in
Christ for salvation. But their Christ is not the Christ of God. Indeed, we may
go further than Socinians, and trust in him for what he has not promised. Thus
many trust in Christ, that, not-­withstanding their wickedness, they shall go to
heaven at last. To believe in Christ, or to believe the truth concerning him,
are used indiscriminately in scripture, for it is impossible to believe what is
testified of Christ without placing all our confidence in him as the only
Savior.

Many talk about speculative faith, but there is no such thing as a speculative
faith of the gospel, men may speculate about the gospel, but when they do so,
they do not understand, and are not believing it. The moment it is believed,
speculation on that point is at end: it is felt to be supremely interesting.
Speculation implies doubt and uncertainty. Sir William Temple observes, that
"this terrestrial globe was before round in speculation, but has since been
surrounded by the fortune and boldness of many navi­gators." When we hear of a
man condemned to die we may speculate upon the state of his mind, but if placed
in his situa­tion, speculation would soon be at end, and, feeling substituted in
its stead. Whatever part of the plan of salvation does not affect us, we do not
believe. We are interested in the whole. The Bible does not tell us of another
world which rebelled and came under the curse of God, but that such is the case
of our world, that we are rebels, that we are under the curse, that except we
repent we shall perish. The scripture does as much address each individual who
opens it, as if he were the only one upon the face of the earth. It makes known
to him his state and the only way of recovery. And accord­ing as the one or
other is believed, he will be filled with fear or joy.

We have observed that, to believe the truth and to believe in Christ, are used
in­discriminately to describe a state of salvation. Thus John the Baptist, "He
that believeth on the Son of God hath everlasting life; he that believeth not
the Son shall not see life, but the wrath of God abideth on him," (John 3:36.)
So Paul, "I know whom I have believed," i.e. whose word I have taken, "and am
per­suaded that he is able to keep what I have committed to him against that
day." (2 Timothy 1:12.) While some have under-valued believing the truth, and
represented saving faith as an act of trust, others appear to have gone into an
opposite extreme. They are afraid to call on sinners to trust in Christ. They
seem to wish to fix the minds of their hearers on truth in the abstract. We find
nothing of this kind in scripture. The apostles preached Christ, and
indiscriminately urged their hearers to believe that God had raised Jesus from
the dead, and exalted him a Prince and Savior to give repentance and remission
of sins, or to believe on the Lord Jesus Christ, that is, to trust in him who is
thus exalted. If we speak with logical precision, trust in Christ is the effect
of believing the truth concerning him, and thus confidence in Christ may be said
to be the effect of faith or believing; for how shall we believe in him of whom
we have not heard; or how shall we trust in him of whose power and grace we are
not persuaded? But such precision is not necessary in common language, and hence
in the scriptures we find men called upon either to trust in the Savior, or to
believe The truth concerning him. In like manner, if a person had made us a
promise, we should either say we fully believed it, or we confidently trusted
that he would accomplish it. No fault could be found either with the one or
other of these expressions. They express the same state of mind. The
constitution of our nature compels us to avoid misery, and to seek happiness. So
soon as we are persuaded that sin will render us miserable both here and
hereafter, we must desire deliverance from it; and so soon as we believe that
Jesus is an Almighty Savior who invites us to receive a complete salvation, in
which is contained the greatest blessedness, we must trust in him. Many impose
on themselves by imagining that the corruption of human nature will not prevent
any man from giving credit to what is contained in the word of God. But both
scripture and experience might convince them of the contrary. No man did ever
believe the truth, until me Spirit of God enlightened the eyes of his
understanding. Till this is the case, the doctrine of Christ is a
stumbling-block and foolishness, and whenever a sinner believes the truth, we
may therefore be assured that flesh and blood hath not revealed it unto him.

We have noticed that some, while pro­fessing faith, are only seeking to
establish their own righteousness, and are trusting in their faith and not in
Christ. Others appear to make their supposed clear views of faith their
righteousness, and are puffed up with a vain conceit of themselves, while they
despise others. Let it be remembered that the clearer our views are of the
gospel, the more shall we live out of ourselves, not glorying in the flesh, nor
walking in the light of the sparks that we have kindled, but glorying in the
cross of Christ. The man whose faith is strongest will be most deeply humbled,
and least disposed to glory in any real or supposed difference between himself
and others. But our views of faith may be very clear, we may know that it
expresses simply receiving the testimony of God, while we are completely
ignorant of what is testified. To say that a man has clear views of the gospel,
is to say in other words, that he is strong in faith that he has much knowledge
of God; but a natural man, without any divine illumination may talk clearly of
the nature of faith as the most enlightened believer. Human blind­ness consists,
not in rejecting the true defi­nition of faith, but in not receiving the truth
because it is foolishness to us. Clear views, then, of the nature of faith, and
clear views of the gospel, are two distinct things, and not always connected.

Some who talk in a very confused manner about faith, when professing to describe
it, evidently appear to have just views of the object of faith, by living near
to God, simply depending on Christ as their all; whereas others, who talk
clearly, not only about faith, but about various parts of the truth, as plainly
prove that they know not what they say, nor whereof they affirm, by not living
under the influence of the truth. When a believer falls into a backsliding
state, and loses those comfortable and sanctifying views of the truth which he
once enjoyed, he may still not only talk very clearly of the doctrine of faith,
but of the doctrines of the gospel, although he has lost in a great measure his
discernment of the truth.

We are not on this account to undervalue clear and scriptural views on the very
im­portant subject of faith. Many, from im­proper views, are all their life time
kept in bondage; but on the other hand, men may talk very clearly, while the
light that is in them is darkness. The only proper and unequivocal way of
proving either our own faith, or the faith of others, by observing the temper of
mind and the conduct it produces. If any man say he has faith, and have not
works, his faith will never save him. God will not condescend to argue the
matter with him, whether his faith wants this or the other ingredient, but
declares it is dead, a mere profession, like the body without the spirit. We use
the words a dead man, to denote what it is really, only a dead body. So the
scripture calls a profession of faith unaccompanied by the power of godliness a
dead faith. The reason of this mode of expression is obvious in both cases. We
only see the human body, not the spirit, In like manner, we only know the
existence of faith by the profession that is made.

Let all beware, then, how they trifle with religion; there is indeed much
speculation on the subject in this country. Some are speculating about faith as
a fiducial act, and others about faith as being simply believing the truth,
while both perhaps are ignorant of that glorious truth which produces love to
God and man, purifies the heart, and overcomes the world. Some comfort
themselves that their faith will save them because it is not historical, and
their confidence is increased by their doubts: and fears about their own
interest in Christ, which they view as a pleasing evidence that they are the
Lord’s. Others are sure all is well with them, because their faith is simple
belief, and because they have no doubts and fears. Yet both may be deceiving
themselves. The doubts and fear of the one may arise from their own hearts
condemning them for their carnality, while they are ignorant of that which gives
the answer of a good conscience; and the peace of the other may arise from
indifference about eternity, and light views of the evil of sin. But he that has
heard the voice of Christ, and learned of him the truth as it is in Jesus,
"shall come forth of them all." He neither trusts in his faith, nor in his
works, nor in any real or supposed change in his heart, but the life he lives in
the flesh is by the faith of the Son of God, and abiding in him he shall be
filled with the fruits of righteousness, which are through Jesus Christ, to the
praise and glory of God.


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  CHAPTER 7: S.     DOCTRINE OF THE ATONEMENT
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Doctrine of the Atonement By J.A. Haldane

Chapter 16 Examination of John 3:16 & John 3:17

John the Baptist had preached that the kingdom of God was at hand; and this was
confirmed by the preaching of Jesus. Nicodemus, convinced by the Lord’s miracles
that he was a teacher come from God, desired information respecting this
kingdom, and was told, that those only were its subjects who had been born
again. This appeared strange to one who, in common with this countrymen,
considered it a matter of course, that Israel, so long distinguished as God’s
peculiar people, should enjoy the privileges of the kingdom of which their
prophets had spoken during a period of fifteen hundred years. In opposition to
the warning given by John, not to trust in their relation to Abraham, (Matthew
3:9) he imagined that the blessings of Messiah’s reign would be confined to
Israel, and that, under his victorious banner, they should go forth to execute
vengeance on the heathen who knew not God, and by whom Israel had been so long
oppressed (Psalms 149:6-7; Isaiah 41:15-16). The Lord, having described himself
as the Son of man who came down from heaven, proceeded to inform Nicodemus that,
in correspondence with the lifting up of the serpent in the wilderness, he was
to be lifted up, that whosoever believed in him might not perish, but have
eternal life; adding, "For God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him should not perish, but have
everlasting life. For God sent not his Son into the world to condemn the world;
but that the world through him might be saved," (John 3:16-17).

Here the Lord gives the explanation of whosoever, which the Jewish ruler would
undoubtedly have understood to refer to Israel, but he was taught that it
included men of all nations. Dr. Wardlaw tells us, that God’s love "to mankind
—to the race, ought not to be questioned by any who believed that in these words
Jesus spoke truth." I shall not stop to comment upon the irreverence of this
remark. I leave it as it stands, although, considering the different senses in
which the general term world is employed, it might well have been spared. "Do
not," he says again, "contradict the Saviour himself by denying that he loved
the world." Dr. Wardlaw surely knows that the whole is often used in Scripture
for a part; —thus, all Judea is said to be baptized of John (Matthew 3:5-6) and
yet Christ made and baptized more disciples than John (John 4:1).

We have already examined the statement that God’s love extends to the world, and
have shown that it is not only destitute of any solid foundation, but that its
fallacy is practically demonstrated by the history of God’s dealings with the
human race from the beginning down to the present time. It is passing strange
that any one should, at the same time, hold this sentiment and the doctrine of
personal election. Dr. Wardlaw admits that, had it not been for personal
election, none would have been saved. Of what avail, then, is God’s love to the
non-elect? He says, there is a "special love to his people;" but what kind of
love is that, the objects of which are "children of wrath," —alienated from God,
under the curse of the law, and who are permitted to perish in their sins either
without once hearing the way of escape, and consequently dying in unbelief
(Romans 10:14); or having their condemnation aggravated by their rejection of
the Gospel through their love of darkness and hatred of light! The question
is—What is the meaning of the term world, in this passage? If it necessarily
means the whole human race, doubtless Dr. Wardlaw’s assertion of God’s universal
love to mankind is clearly established; but he well knows such is not
necessarily the meaning of the word. Sometimes it denotes the wicked, in
contrast with God’s people. "If the world hate you, ye know that it hated me
before it hated you," (John 15:18, see also John 14:17-19). It is used for the
Gentiles exclusively. "I say then, Have they stumbled that they should fall? God
forbid: but rather through their fall salvation is come unto the Gentiles, for
to provoke them to jealousy. Now, if the fall of them be the riches of the
world, and the diminishing of them the riches of the Gentiles, how much more
their fullness? For I speak to you Gentiles, inasmuch as I am the apostle of the
Gentiles, I magnify mine office: If by any means I may provoke to emulation them
which are my flesh, and might save some of them. For if the casting away of them
be the reconciling of the world, what shall the receiving of them be, but life
from the dead?" (Romans 11:11-15). It is used also for men of all nations,
whether Jews or Gentiles: "God was in Christ reconciling the world to himself,
not imputing their trespasses unto them," (2 Corinthians 5:19; That the world
here means the redeemed of all nations, "the children of God who are scattered
abroad," is plain, for to them alone God does not impute their trespasses.) The
use of the term world, in the passage under consideration, cannot then be a
proof of God’s universal love to mankind, —a sentiment opposed to the whole
tenor of scripture, and to the fact that the gate which leads to life is strait,
and few there be that find it. Dr. Wardlaw may indeed reply, —I keep to the word
here made use of; Jesus says, God so loved the world; but you tell us it is only
a part of the world. Various passages have been adduced, to which more shall
afterwards be added, in which the same word is used, which all must admit that
it is not to be taken in a universal sense. The Apostle tells us, the whole
world lieth in wickedness; hence we might argue, that none shall escape; and if
any should observe that this interpretation contradicts the former clause of the
verse, —"we know that we are of God," —we might reply, we adhere to the
Apostle’s words, he tells us the whole world lieth in wickedness. The best
comment on our Lord’s words, —"God so loved the world," —is the song of the
redeemed: "And they sung a new song, saying, Thou art worthy to take the book,
and to open the seals thereof: for thou wast slain, and has redeemed us to God
by thy blood, out of every kindred, and tongue, and people, and nation,"
(Revelation 5:9). And, again, the Apostle, after enumerating the tribes of
Israel, of which twelve thousand of each tribe were sealed, adds, "After this I
beheld, and, lo, a great multitude, which no man could number, of all nations,
and kindreds, and people, and tongues, stood before the throne, and before the
Lamb, clothed with white robes, and palms in their hands; and cried with a loud
voice, saying, Salvation to our God, which sitteth upon the throne, and unto the
Lamb" (Revelation 7:9-10). Here is the world which God so loved as to give his
only begotten Son, "men of all nations, and kindreds, and people, and tongues."
Again, we are informed that on the day of Pentecost there were dwelling at
Jerusalem devout men "out of every nation under heaven." This is at least as
strong an expression as "the world," and yet no one supposes it is to be
understood as necessarily including men from Britain and China. So that the
principle of interpretation for which our author contends, must be abandoned.

Dr. Wardlaw alleges, that the limiting statement, —"that whosoever believeth
should not perish, but have everlasting life, —establishes the universality of
the phraseology used in the beginning of the verse, —"God so loved the world."
But this by no means follows; the limitation is equally necessary whether "the
world" be understood in a limited or universal sense. Supposing the world to
mean either the Gentiles or men of all nations, —in both which senses it occurs
in the word of God, —the limitation is as necessary as if the world had denoted
the whole race of mankind. It points out the only way of salvation by faith in
the Son of God. In the passage under consideration, while the term world
includes men of all nations, Jews and Gentiles, it particularly refers to the
latter. The Jews connected the privileges which they expected under Messiah’s
reign with the judgments of God upon the Gentiles; but the Lord informed
Nicodemus that the Son of God had come, not for the condemnation, but for the
salvation, of men of all nations, whether Jews or Gentiles. The middle wall of
partition was to be broken down, and peace to be proclaimed to them that were
afar off, as well as to them that were nigh.

Thus it is apparent that in his discourse with Nicodemus, the Lord intimated
that the peculiar privileges of Israel were about to cease, —that there was to
be under the new dispensation no respect of persons, —that God was no longer to
be the God of the Jews only, but "of the Gentiles also: seeing it is one God
which shall justify the circumcision by faith, and uncircumcision through
faith," (Romans 3:30); for whosoever—Jew or Greek—believed in the Son of man,
who was about to be lifted up, should not perish, but have eternal life. This
was a rude shock to the prejudices of the Jewish ruler, and therefore the Lord
proceeds to illustrate what he had said, by adding, "for God sent not his Son
into the world to condemn the world, but that the world through him might be
saved." The world here obviously means men of all nations. For two thousand
years, the knowledge of God had been confined to Israel; during that period
preparations had been going forward for the manifestation of the Son of God. The
day was now about to break, and the shadows to flee away; the kingdom of God was
to be preached, and "every man" was to press into it. "All flesh was to see the
salvation of God." Jesus was to be lifted up, and was to "draw all men unto
him." God’s love to the world is evidently in contrast with the love with which
he had loved Israel (Deuteronomy 33:3). He was now to show the riches of his
glory on the vessels of mercy, whom he had afore prepared unto glory, even those
whom he should call, not of the Jews only, but also of the Gentiles (Romans
9:23-24).

If in John 3:16, we are to understand by the world all mankind, how different is
the language of other passages, —"I never knew you." Were those whom he never
knew, and to whom he will say, depart from me, the objects of God’s love? In
proportion as men depart from just views of the Atonement, they approximate to
those who, perverting the declaration that God is love, which is manifested by
sending his Son into the world that his people might live through him,
—represent this love as embracing all mankind, and issuing in universal
salvation; which indeed is the necessary result of God’s universal love. The
world which God loved, is the world which shall be saved through faith in his
Son, —the world to which he will not impute their trespasses, —a countless
multitude of all nations, and kindreds, and people, and tongues.

Dr. Wardlaw dwells on the absurdity of understanding by the world, in this
passage, "the elect in the world," because it is added, that whosoever
"believeth in him should not perish; that being a position which would imply
that some of the elect might not believe, and might thus incur perdition." We
answer, First, No such thing would be implied. Faith is the manifestation of
election; the two are inseparably connected. We can only know our election by
our calling (2 Peter 1:10). If by the world we were to understand the elect, the
following clause would show how their election was to be ascertained. Secondly,
We understand the world in this passage, to mean men of all nations, with an
especial reference to the Gentiles, whom the Jews considered to be accursed, and
who are here put upon the same footing with Israel, as being equally the objects
of the Divine love.

Although the various parts of the plan of salvation may be distinguished, they
form one connected whole. We may speak of the incarnation, sufferings, and death
of Jesus, his resurrection and exaltation to the right hand of God, his being
invested with all power in heaven and in earth; but these are all constituent
parts of the same stupendous plan, —they cannot be separated, —they mutually
depend on each other. Having expiated the sins of his people, in other words,
having purchased the Church —to be gathered out of all nations, —with his own
blood, Christ is exalted a Prince and a Saviour, to give them repentance, by
manifesting himself to them in their successive generations, in a way he doth
not to the world. Dr. Wardlaw explains God granting repentance unto life (Acts
11:18), as evidently meaning, "in the spirit of the words, the granting of the
means, as revealed in the Gospel, of restoration to God, to holiness, and to
happiness," (p. 227). But the disciples were speaking of Cornelius and his
friends, to whom God had not only granted the means, but the blessing of
repentance; and it is abundantly evident that the same thing is implied in the
words of the Apostle, when he proclaims Christ’s exaltation as a Prince and
Saviour, to give repentance and forgiveness of sins, for it is limited to
Israel, the people of God, (Acts 5:31). The principle upon which Dr. Wardlaw
interprets "granting repentance unto life," as merely granting the means of
restoration to God, would neutralize, or at least dilute, many of the most
precious promises of the word of God. "I give unto them (my sheep) eternal
life," must, on this principle, be understood, "I grant them the means, as
revealed in the Gospel, of restoration to God, to holiness, and to happiness."

We are told that the servant of the Lord must not strive, but be gentle unto all
men—in meekness instructing those that oppose themselves; if God peradventure
will give them repentance, to the acknowledging of the truth (2 Timothy
2:24-25). Here, as elsewhere, giving repentance does not mean, "in the spirit of
the words," the granting of the means of restoration, for that they already
enjoyed while opposing the servant of the Lord; it means turning men form
darkness unto light; taking away the heart of stone, and giving them an heart of
flesh. Again: unto you it is given, in the behalf of Christ, not only to
believe, "but to suffer for his sake," must, "in the spirit of the words,"
means, Unto you is granted, in the behalf of Christ, "the means, as revealed in
the Gospel," not only of believing, but of suffering for his sake. The
sufferings, however, of the Philippians were real; and so was the faith bestowed
on them. But how does it comport with Dr. Wardlaw’s idea of God’s universal love
to mankind, that he did not give the means of repentance and forgiveness to the
Gentiles till so late a period, but left them in ignorance and darkness for two
thousand years since the call of Abraham, and that to this day so small a part
of the world enjoys the means of repentance and forgiveness? On the whole, this
passage, which Dr. Wardlaw deems so conclusive in favor of the universality of
the Atonement, simply teaches us, that the blessings of salvation were to be
extended to all nations, —that no man was to be known after the flesh, —that
henceforth there was to be neither Jew nor Greek, Barbarian, Scythian, bond nor
free; that, through faith, the objects of the Divine love should come from the
east and the west, the north and the south, and sit down in the kingdom of God.
And this is the uniform doctrine of the New Testament.


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  CHAPTER 8: S.     THE DOCTRINE AND THE DUTY OF SELF-EXAMINATION
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The Doctrine and the Duty of Self-Examination By JA Haldane

"Examine yourselves, whether ye be in the faith; prove your own selves. Know ye
not your own selves, how that Jesus Christ is in you, except ye be reprobates?"

2 Corinthians 13:5 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

1.

Make some general observations on the subject.

2.

Consider the end which we ought to have in view in self-examination.

3.

Suggest some topics to which our inquiries should be directed in attending to
this divine precept.

I. 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" (Galatians 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" (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 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 (Php 3:1; Php 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" (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 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 Corinthians 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 Corinthians 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 (Ezekiel 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" (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 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" (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 - 2 Corinthians 4:18).
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" (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 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.
http://www.mountzion.org/text/hal-selfexam.rtf
http://www.pbministries.org/articles/Haldane/James/Self-Examination.htm


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  CHAPTER 9: S.     THE WISDOM OF GOD DISPLAYED IN THE MYSTERY OF REDEMPTION
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The Wisdom of God Displayed in the Mystery of Redemption By J.A. Haldane The
most distinguished period in the history of Israel as a nation, may
unquestionably be traced to the reign of Solomon. The boundaries of his empire,
stretching over the whole extent of the promised land, extended from the border
of Egypt to the banks of the Euphrates (Compare Genesis 15:18, with 2 Chronicles
9:26). His extraordinary talents made him the object of universal admiration,
and secured for his people the blessings of peace and prosperity, while his
glory was spread over all the world. To this era, associated as it was with
every circumstance of national grandeur, the descendants of Abraham have always
looked back with the fondest emotions of regret. But in no part of the history
of Solomon—as we find it recorded in the word of God—is there a scene half so
brilliant and imposing as that presented to our view in the account of the
dedication of the Temple.

There we behold a young, accomplished and illustrious monarch, by whose
unrivalled wisdom and vast resources, a structure, perhaps the most magnificent
the world ever saw, had just been completed, kneeling in the midst of his
assembled subjects, and supplicating the God of Israel to take possession of his
house. The Lord had promised to dwell in the midst of his chosen people; he had
marked out the spot on which his temple was to be built (1 Chron.. 22:1,2; 2
Chronicles 3:1). It had been constructed according to the pattern communicated
to David by the Holy Spirit (2 Chronicles 28:12 - 2 Chronicles 28:19), and there
was no room to suspect that Jehovah would not make it his abode. But this did
not preclude the necessity of prayer. Prayer does not imply any distrust in the
faithfulness of our heavenly Father; his promises must always be the foundation
of our petitions, and the stronger our faith is, the more fervent will be our
supplications (Ezekiel 36:37; James 1:6,James 1:7; 2 Samuel 7:27; Matthew 15:22
- Matthew 15:28). Of this the prayer of Solomon affords a striking and most
beautiful example. He earnestly beseeches the God of Israel to descend and
fulfill his promise to David, and at the same time he evinces the most perfect
confidence in the faithfulness of Him who is the same, yesterday, today, and for
ever. He seems to behold his prayer already accomplished, and the Lord of the
Universe descending to sojourn in this world. No wonder then that Solomon,
overwhelmed and transported with the thought, should exclaim, "But will God in
very deed dwell with men on the earth?" (2 Chronicles 6:18). We do not stop to
inquire in what sense Solomon understood the words, which, under the influence
of the Spirit, he was led to employ. We are taught that the prophets did not
always comprehend the meaning of their own predictions (John 11:49 - John 11:51;
1 Corinthians 2:9,1 Corinthians 2:10), and that, on some occasions at least,
they were commanded to be satisfied with knowing that the revelation of the
divine purposes was not given so much for their own instruction, as for the sake
of those who should live in after ages (1 Peter 1:10 - 1 Peter 1:12). Certain it
is, that this remarkable passage implies the expectation of that astonishing
event—the accomplishment of which was reserved for these latter days. That God
should condescend "to dwell with men on earth" —that He should assume the form
of a weak and fallen creature—that He should submit to all the pains and sorrows
which mortality is heir to—might well excite the wonder and amazement of the
universe. Truly it is a thing which never could have entered into the heart of
men or angels, had not the Most High himself revealed it by his Spirit. And yet
in this act of condescension—in the incarnation of the Saviour—in God "dwelling
with men on the earth" —there is a display of power and wisdom so vast and
incomprehensible, that the more we meditate upon it, the more shall we be
disposed to exclaim with the apostle, "O the depth of the riches both of the
wisdom and knowledge of God! how unsearchable are his judgments, and his ways
past finding out" (Romans 11:33).

It is the object of these pages to illustrate some of the important ends which
were designed by Providence in "God’s dwelling with men on the earth"—but in
order that we may the more fully understand the subject, it seems necessary
previously to notice a few of the intimations by which God was pleased to
signify his gracious purpose, and to mark the accomplishment of the grand event.

Every attentive reader of scripture must have been struck with the repeated
instances there recorded of the manifestation of God in human form. On one
occasion, Jehovah, attended by two angels, appeared to Abraham, and condescended
to partake of the food which the Patriarch had prepared while ignorant of the
quality of his guests. The two angels proceeded towards Sodom, and the Lord
remained, and revealed himself to Abraham (Genesis 18:1 - Genesis 18:33).

God afterwards appeared to Jacob as a man, and the name of the place was in
consequence called Penial; "for," said Jacob, "I have seen God face to face, and
my life is preserved" (Genesis 32:24 - Genesis 32:30). Various other exhibitions
of God in human form are mentioned, and in these was given a striking intimation
that the only-begotten of the Father should be partaker of flesh and blood, and
that God should in very deed dwell with men on the earth.

Again, God not only promised to be the King of Israel, and to dwell among them,
but commanded a tent to be erected for his habitation. Into this tent (or
tabernacle) the priests alone were permitted to enter. Besides other furniture,
it had a golden candlestick, with seven lamps, which were constantly kept
burning, and a table on which twelve loaves of bread were placed, which were
exchanged for fresh loaves on the Sabbath. Solomon afterwards built the temple,
which was the palace of the King of Israel (1 Chronicles 29:1), and was
furnished in the same manner as the tabernacle. In it the shew-bread continued
to be placed, and the priests to minister. Here then was a palace built, food
provided, and household servants waiting for the coming of the King of Israel,
the King of Glory, the Lord of Hosts (Psalms 24:10); and thus it was plainly
intimated that God was in very deed to dwell with men on the earth. The same
astonishing event was foretold by the prophets; and of this the context of the
passage we have quoted from the prayer of Solomon furnishes a proof. God had
sworn with an oath to David, "that of the fruit of his loins, according to the
flesh, he would raise up Christ to sit on his throne" (Acts 2:30). Solomon
entreats that this promise may be accomplished: "Now therefore, O Lord God of
Israel, keep with thy servant David my father that which thou hast promised him,
saying, there shall not fail thee a man in my sight to sit upon the throne of
Israel; yet so that thy children take heed to their way, to walk in my law as
thou hast walked before me. Now then, O Lord God of Israel, let thy word be
verified, which thou hast spoken unto thy servant David." But as if overwhelmed
with the consideration of the magnitude of the promise, he exclaims, "But will
God in very deed dwell with men on the earth: Behold, the heaven of heavens
cannot contain thee: how much less this house which I have built" (2 Chronicles
6:16 - 2 Chronicles 6:18).

Thus the accomplishment of the promise to David, that there should not fail him
a man to sit upon the throne of Israel, is connected in the scripture, which
"cannot be broken" (John 10:35), with God in very deed dwelling with men on the
earth; and this exactly corresponds with the apostolic explanation of a part of
the same promise, "I will be his father, and he shall be my son" (2 Samuel 7:14)
which is quoted as a decisive proof of Christ’s superiority to the angels
(Hebrews 1:5).

Isaiah foretold that the virgin’s son should be called Immanuel (Isaiah 7:14),
which being interpreted, is God with us; "unto us," says the same prophet, "a
child is born, unto us a son is given: and the government shall be upon his
shoulder: and his name shall be called Wonderful, Counsellor, the mighty God,
the everlasting Father, the Prince of Peace. Of the increase of his government
and peace there shall be no end, upon the throne of David, and upon his kingdom,
to order it, and to establish it with judgment and with justice from henceforth
even for ever" (Isaiah 9:6,Isaiah 9:7). "Behold the Lord God will come with
strong hand, and his arm shall rule for him: behold, his reward is with him, and
his work before him. He shall lead his flock like a shepherd" (Isaiah
40:10,Isaiah 40:11; compare Luke 1:76 with John 10:11).

Micah at once informs us of the dignity of the Redeemer, and the place of his
birth. "But thou Bethlehem Ephratah, though thou be little among the thousands
of Judah, yet out of thee shall he come forth unto me that is to be ruler in
Israel; whose goings forth have been from of old, from everlasting" (Micah 5:2).

Malachi thus predicts the coming of Jehovah to the house, which as we have
already seen, was prepared for him. "Behold, I will send my messenger, and he
shall prepare the way before me, and the Lord, whom ye seek, shall suddenly come
to his temple, even the messenger [or angel] of the covenant, whom ye delight
in: behold, he shall come, saith the Lord of hosts" (Malachi 3:1). The same
prophet having foretold the coming of the Messiah, under the title of the Sun of
Righteousness, adds, "Behold, I will send you Elijah the prophet before the
coming of the great and dreadful day of the Lord" (Malachi 4:5): and we learn
from an infallible commentator, that this refers to John the Baptist, who was
the forerunner of the Messiah (Matthew 17:10 - Matthew 17:13).

Such are some of the numerous predictions that God was in very deed to dwell
with men on the earth, which received their full accomplishment in Jesus Christ.
That Jesus united in his wonderful person both the Divine and human nature, we
learn from various parts of the New Testament. The apostle John, after
describing him as the Word, who was with God, and was God, as having been from
the beginning, and having created all things without exception, as the fountain
of life, proceeds, "and the Word was made flesh, and dwelt among us, and we
beheld his glory, the glory as of the only-begotten of the Father, full of grace
and truth" (John 1:14). Paul characterizes him as over all, God blessed for ever
(Romans 9:5); as God manifest in the flesh (1 Timothy 3:16); worshipped by all
the angels of God, seated for ever on this throne; the great Creator of heaven
and earth (Hebrews 1:6,Hebrews 1:10). Many other passages might be mentioned, in
which this fundamental truth is explicitly declared; but, as has been well
observed, the doctrine of the Divinity of Christ is established, not merely by
particular passages, but is so wrought into the whole texture of scripture, that
it cannot be denied without destroying the whole fabric (Dr. Priestly admitted,
that were this doctrine found in the scriptures, he would not hesitate to
pronounce them a forgery. What a striking comment on such passages as 1
Corinthians 2:14; 1 Corinthians 3:18; Luke 18:17).

Thus were the predictions that God should dwell with men on the earth fulfilled
in Jesus. —Thus did he, who stretched out the heavens as a curtain, and laid the
foundations of the earth, by an act of condescension, at once unparalleled and
overwhelming, stoop to enter this world, to be born of a woman, and appear in
the likeness of sinful flesh. And how was the Saviour received? Was his
appearance welcomed by the grateful hosannahs of the sons of men? Was he
worshipped and adored as "God manifest in the flesh?" Was he hailed as the
deliverer of mankind from the cruel thraldom of Satan? Or, at all events, did
not the chosen people of God recognize in him their long expected king and
prophet; and when they heard of his birth, did they not, like the Eastern Magi,
hasten to present their offerings as the tribute of their homage? O no! He came
to his own, but his own received him not; he was despised and rejected of men—a
man of sorrows, and acquainted with grief. Here then we may see portrayed in
living characters the wickedness of the human heart, and how it is led captive
by the Prince of Darkness. Had the Son of God occupied a palace—had he, like
Solomon, been surrounded with worldly pomp and grandeur—had he employed that
power by which he controls the universe in the exaltation of his friends, and
the destruction of his enemies, he would have been admired and caressed. But he
was meek and lowly; he not only assumed our nature, but was among men as one
that serveth (Luke 22:27). He thus pathetically describes his situation in a
world which he had called into existence: "The foxes have holes, and the birds
of the air have nests; but the Son of man hath not where to lay his head"
(Matthew 8:20). He never courted the approbation of the world, but testified of
it that its works were evil. He came for the purpose of delivering his people
from the destruction to which, in consequence of sin, it is irreversibly doomed,
and he poured contempt on all that it bestows on its votaries. He consequently
appeared in the eyes of those who were blinded by the god of this world, as
having no form nor comeliness; but in the midst of his humiliation, the moral
splendour with which he was invested totally eclipsed all that is esteemed among
men.

Nothing could more strongly mark the opposition of heaven and earth, than the
birth, the life, and death of Jesus. His mother could find no room in the inn,
his birthplace was a stable, and his cradle a manger. Here he lay in our world,
unnoticed and unknown, while a multitude of the heavenly host celebrated his
praise, and united in the rapturous song to which his nativity gave rise, "Glory
to God in the highest, and on earth peace, good will toward men" (Luke 2:14).
When he came to be baptized, his presence attracted no attention; there was no
external pomp to distinguish him from the surrounding multitude; but his
Father’s eye was upon him—and while the Holy Spirit descended in a bodily shape,
and rested on him, the voice of the Almighty proclaimed him to be his
only-begotten Son, in whom he delighted. —With wicked hands men nailed him to
the cross. Stripped of his garments, and numbered with the transgressors, the
Saviour was exposed to the gaze of the people: but the sun withdrew his light,
and a veil of supernatural darkness shrouded the agonizing sufferer. A stranger
provided him a tomb; but the angels who had attended him through life watched
over his body. A stone was rolled to the mouth of the sepulchre; it was sealed
and made sure, and a guard stationed to prevent the approach of his disciples.
But the angel of the Lord descended and broke the seal; his countenance was like
lightning, and his raiment white as snow; and for fear of him the keepers did
quake, and became as dead men. He announced to the women the joyful tidings of
the resurrection of the Son of God, and shewed them the place where the Lord of
life had lain.

Thus, while the sons of earth combined to pour contempt on the Saviour, the
inhabitants of heaven were always at hand to testify their profound veneration
of him, who is the King of kings, and Lord of lords.

What then, we may inquire, were the ends contemplated in this astonishing act of
condescension? Surely it was to accomplish no ordinary purpose in the government
of the universe, that the Saviour of the world left the throne of his Father’s
glory, and condescended to dwell with men on the earth.

1. One grand end which it contemplated was, to reconcile the unbending
principles of the Divine justice and truth with the salvation of an innumerable
multitude of the human race. The nature of man is wonderful, and forms a link
between the spirits around the throne, and the beasts that perish. Possessing
appetites in common with the lower animals, he is capable of knowing, loving,
and holding communion with his Creator. At once allied to earth and heaven, he
was placed in a situation exactly adapted to his constitution. He dwelt in Eden,
where, surrounded by the beauties of nature, and every object that was
calculated to gratify the senses, his Creator revealed himself as the great
Proprietor, to whom alone his homage was due. God granted him permission freely
to eat of the trees of the garden, with the exception of the tree of the
knowledge of good and evil. The penalty attached to disobedience was death, and
thus was Adam taught his entire dependence on God, for life and all its
enjoyments.

Adam presumed to disobey, and God is not a man that he should lie, or the son of
man that he should repent: the word had gone out of his mouth that the wages of
sin is death, and both his truth and justice stood pledged for the infliction of
the penalty. But the Lord regarded guilty man with pity; his rebellion was
indeed inexcusable, but he had fallen into the snare of one who, glorying in the
elevated rank which he once held in the scale of being, had said, "I will ascend
above the height of the clouds; I will be like the Most High." He beguiled Eve
by his subtlety, and imagined that he had completely blasted this lower
creation, and for ever alienated man from God. And was it not so? Had not man
subjected himself to the curse, and who could redeem him from death? Our first
father was created in the image of God; but in casting off his allegiance he had
at once lost the image, and forfeited the favour of his Maker. His children were
begotten in his own likeness, after his image, condemned and accursed, having
their understanding darkened, being alienated from the life of God through the
ignorance that is in them because of the blindness of their heart (Ephesians
4:18; Ephesians 2:3); consequently by nature the children of wrath.

Such were the awful circumstances in which Adam’s posterity were placed. Truth
and justice not only required that man should bear his merited punishment; he
was also incapable of enjoying happiness. God is the fountain of joy; in his
favour is life, but man had forfeited his favour, and rendered himself incapable
of holding communion with his Creator. The carnal mind is enmity against God,
for it is not subject to the law of God, neither indeed can be (Romans 8:7).

Light and darkness are not more opposite than God and sin; he is of purer eyes
than to behold evil, and cannot look on iniquity (Habakkuk 1:13); he sits upon
the throne of his holiness, he pervades the universe, and his providence equally
extends to the greatest events and to the most minute circumstances. Whither
then should the sinner fly from his presence? —or where should he find a place
where he may indulge with impunity his appetite for sin? "Though they dig into
hell, thence shall mine hand take them; though they climb up to heaven, thence
will I bring them down: and though they hide themselves in the top of Carmel, I
will search and take them out thence; and though they be hid from my sight in
the bottom of the sea, thence will I command the serpent, and he shall bite
them" (Amos 9:2,Amos 9:3).

Whether then we consider the justice, truth, and unchangeableness of God, or
man’s incapacity of enjoying happiness, his state after the fall appeared to be
completely without hope. He was neither able nor desirous of restoring himself
to the friendship of God, and there seemed to remain nothing but "a certain
fearful looking for of judgment and fiery indignation." Our first parents
anticipated their doom, and when, in the cool of the evening, they heard the
voice of God—that voice which they had never before heard but with feelings of
holy joy—attempted to hide themselves amidst the trees of the garden. When
summoned into his presence, they were constrained to acknowledge their guilt;
and while the Lord informed them that they should eat of the fruit of their own
way, and be filled with their own devices, that they should spend their days in
sorrow, and afterwards return to the dust, he promised them a Saviour, who
should overcome their great adversary; and thus a door of hope beyond the grave
was opened for fallen man. The woman had been first in the transgression, and
was doomed to bring forth children in sorrow; but from her the promised Saviour
was to spring. He was then to be a man. But we are shapen in iniquity and
conceived in sin (Psalms 51:5), every imagination of the thoughts of the heart
of man is only evil continually (Genesis 6:5), and was it possible that any
individual of such a race could save his brethren? No, none of them can by any
means redeem his brother, nor give to God a ransom for him (Psalms 49:7).

What then was to be done? Must an angel unite himself with fallen man—be born
into our world, and save our ruined race? Must an angel make atonement for our
transgressions, restore the honor of God’s broken law, endure the curse under
which we lay, and thus take the prey from the mighty, and deliver the lawful
captive? No, the highest created being is as much dependent on his Maker as the
worm that crawls upon the ground. He is in the situation which the Almighty has
assigned to him, and in it he must remain. He holds his existence at God’s good
pleasure, and has neither the right nor the power to dispose of himself. Were he
to submit to the lowest degradation for the glory of God, he would but answer
the end of his creation; he would still be an unprofitable servant, and his
goodness could not extend to his fellow-creatures.

It only remained that God himself should undertake the work; that he should
assume our nature; and that by a life of the most unsullied purity, as well as
by bearing the curse pronounced on sinful man, he should magnify the law which
we had broken, and thus open a way in which the righteous Governor of the
universe might receive into favour all whom the Redeemer should acknowledge as
brethren. A body was therefore prepared in the womb of the virgin, and the Son
of God was manifested that he might destroy the works of the devil. Although he
appeared in the likeness of sinful flesh, he was holy, harmless, undefiled, and
separate from sinners. During life it was his meat and drink to do the will of
his heavenly Father, and he offered himself to God for a sacrifice of a
sweet-smelling savor. Being in the form of God, he thought it not robbery to be
equal with God: but made himself of no reputation, and took upon him the form of
a servant, and was made in the likeness of men: and being found in fashion as a
man, he humbled himself and became obedient to death, even the death of the
cross (Php 2:6 - Php 2:8). No man took his life from him; he laid it down of
himself. He had power to lay it down, and he had power to take it again (John
10:18); he was a voluntary sacrifice; and thus did he restore what he took not
away. God laid on him the iniquities of his people, and he bore them all to the
land of forgetfulness.

Adam lost the divine image, and died as a transgressor. Jesus, the brightness of
the Father’s glory, and the express image of his person, was made a sin-offering
for us, though he knew no sin; he redeemed us from the curse of the law, by
being made a curse for us; and by rising from the dead as the head and
representative of his people, he proved that justice was satisfied, that he had
made full atonement for sin, had brought in everlasting righteousness, and that
all his people who, in consequence of their connection with Adam, are doomed to
return to the dust, shall, in virtue of their union with Christ, be raised from
the dead to the enjoyment of eternal life. Thus the debt was fully paid, and now
grace reigns, through righteousness, unto eternal life by Jesus Christ.

Adam’s transgression procured the death of all his posterity, and Christ’s
atonement has procured the resurrection of all his people. The first man by his
wickedness involved his whole race in condemnation; the second man by his
righteousness secured pardon and acceptance with God to all his redeemed. In
human nature the divine authority was set at naught, and Adam by his
disobedience poured contempt on the holy law of God: but in the same nature
ample satisfaction was made for sin. Such was the dignity of the second Adam,
and such, in consequence, the value of his obedience unto death, that mercy and
truth met together, righteousness and peace embraced each other; and while the
voice of the Eternal proclaimed that he had found a man in whom his soul
delighted, and through whom his love could flow to our ruined race, the angels
adored this fresh discovery of the glory of their Creator, and the heavenly
mansions resounded with the joyful song: "Blessing, and honor, and glory, and
power, be unto him that sitteth upon the throne, and unto the Lamb for ever and
ever." But we noticed, that man was not only under the curse, but that, in
consequence of the alienation of his mind from God, he was cut off from the
fountain of joy, and was incapable of happiness. This is also provided for in
the wonderful plan of redemption. The perfect reconciliation of believing
sinners to God, is exhibited in the person of Immanuel, their glorious Head. In
him the divine and human natures are united. He is the Umpire, who lays his hand
upon both parties. With him the honor of the divine government is safe, for he
is over all, God blessed for ever; and the interest of man is equally secure,
for he is bone of our bone, and flesh of our flesh. The children of fallen Adam
are born of corruptible seed, but in Christ Jesus believers are created anew;
they are born of the incorruptible seed of the Word (1 Peter 1:23). They are
joined to the Lord, and are one spirit with him (1 Corinthians 6:17). Their body
is the temple of the Holy Ghost, which dwelleth in them (1 Corinthians 6:19),
which they have of God (2 Corinthians 3:3). The law of God is written in their
hearts, and their fellowship is with the Father, and with his Son Jesus Christ.
This communion is real, though imperfect; it is frequently interrupted through
the influence of sin, but it is maintained by the supply of the Spirit which
believers receive from their glorious Head, and God will bruise Satan under
their feet shortly. Ere long they shall be completely freed from the body of sin
and death; as they have borne the image of the earthly, they shall bear the
image of the heavenly Adam (1 Corinthians 15:49); they shall be satisfied when
they awake with God’s likeness (Psalms 17:15).

Adam estranged himself from God, and all friendly intercourse between man and
his Creator was apparently for ever at an end. But in the fullness of time God
sent forth his Son, born of a woman; in him was no sin; and the Almighty,
enthroned as he is in light and purity, beheld with infinite complacency a man
who delighted to do all his will, and who hesitated not to die an accursed
death, that he might glorify his heavenly Father, and open a channel through
which mercy might flow to the lost and guilty; through which the Creator might
again receive the homage of his rebellious offspring, and might shower down on
his once lost and ruined creature the blessings of his grace, the overflowing of
the kindness of paternal love. No sooner had Jesus accomplished the work of
reconciliation, than he sat down on the right hand of power, as the great
High-priest of those with whom he had taken part in flesh and blood; and having
received honor and glory as the recompense of his sufferings, he became the
medium of intercourse between God and man; receiving from the Father every
spiritual and heavenly blessing, and communicating all the treasures of wisdom
and love to his people, who are represented as members of his body, of his
flesh, and of his bones (Ephesians 5:30). All mankind spring from Adam, and in
consequence of his rebellion are doomed to return to the dust. Jesus is the head
of a new creation, the members of which are all partakers of eternal life; a
life not derived from Adam, but from the Son of God, of the perpetuity of which
his life is the assured pledge (John 14:19).

Hence believers are said to be dead; their life is hid with Christ in God, and
when Christ, who is their life, shall appear, then shall they also appear with
him in glory (Colossians 3:4). They are broken off from the stock of nature;
from the tree which the curse of God blasted and dried up, and they are grafted
into the good olive-tree; they have become branches of the living vine, and
through the sap and nourishment thus communicated to them, they bring forth
fruit unto God.

Thus does God give to believers eternal life, and this life is in his Son; and
for this purpose God condescended in very deed to dwell with men on the earth.

2. Another great end of this astonishing act of condescension was, that a stop
might be put to the progress of sin.

It results from the character of God, that all his works were originally good.
Sin, however, entered the universe; but it did not originate with man. It had
gained admission previous to his creation, it had proved the ruin of multitudes
of the rebel angels, and by their prince it was introduced into our world. How
awful are the effects of sin, how does it blind the minds of those who are
caught in its toils! The angels who excel in strength, who stood in the presence
of God, presumed to rebel; and although they immediately began to reap the fruit
of their wickedness; yet, impelled by pride and alienation from God, they
persisted in the desperate warfare; attempted to thwart the schemes of their
Creator, and to tarnish his glory by the ruin of mankind. Thus did they sink
themselves deeper in the pit of destruction, while, in consequence of their
opposition, his character, who maketh the wrath of his mightiest enemies to
praise him, shone forth with added lustre. Surely there is no wisdom, nor
understanding, nor counsel, against the Lord. He that sitteth in the heavens,
laughs at the puny efforts of his enemies to counteract his will; and while he
speaks to them in wrath, and vexes them in his sore displeasure, his counsel
always stands, and he does what he purposed in his heart.

Why sin was at first permitted we cannot tell. It was not owing to want of
power, or wisdom, or goodness, in the Creator; but it made its appearance, it
extended its influence to this world; and we learn from scripture, that one
grand end which God had in view in dwelling with men on the earth, was to
destroy the works of the devil, to arrest the progress of sin, and finally to
sweep it from the face of the universe into that place whence it shall never
escape to mar the beauty of creation, and shall only be recollected to enhance
the glory of God and the felicity of all his obedient and intelligent creatures.
The scripture informs us, that this world was created by and for Jesus Christ
(Colossians 1:16); it was intended as a theater on which his glory should be
exhibited, and that by the church redeemed with his blood, the manifold wisdom
of God might be known to the principalities and powers in heavenly places
(Ephesians 3:10,Ephesians 3:11).

We enter not into the question, how the purpose of God to put a final stop to
the progress of sin by the redemption of fallen man is consistent with the guilt
of Adam lying entirely with himself. To such a question our faculties are
totally inadequate; but of one thing we are assured, that Adam was not tempted
of God, for he cannot be tempted with evil, neither tempteth he any man (James
1:13). Known unto God are all his works, from the foundation of the world; from
the beginning he has acted on a plan, originating in infinite wisdom and perfect
goodness. It is the glory of God to conceal a matter (Proverbs 25:2). Clouds and
darkness are round about him—righteousness and judgment are the habitation of
his throne (Psalms 97:2): when the mystery of God shall be finished; in the
great day of the revelation of his righteous judgment then all difficulties will
be unraveled, and one harmonious song shall fill the universe. Great and
marvelous are all thy works, Lord God Almighty; just and true are thy ways, thou
King of saints! Who shall not fear thee, O Lord, and glorify thy name? For thou
only art holy: for all nations shall come and worship before thee; for thy
judgments are made manifest (Revelation 15:3,Revelation 15:4). In consequence of
this world being created for the purpose of putting a final stop to the progress
of sin in the universe, by the manifestation of the Son of God, every thing from
the beginning was conducted with a view to this great object. Mankind were not
created individually, but were all created, and blessed in Adam (See Genesis
1:25 - Genesis 1:30, and observe how the whole human race is included in the
blessing there pronounced upon Adam).

Much has been said of a covenant made with Adam, according to which, after a
certain term of probation, he and his posterity were to be established in the
enjoyment of eternal life. But the scripture speaks nothing concerning such a
covenant, and it is our wisdom to keep by what is written, and not to enter into
speculations as to what might possibly have taken place. Had Adam stood fast in
his allegiance, doubtless his posterity would have continued to enjoy those
blessings which were bestowed on their head; but he fell, and involved his
children in misery. This event, however, was not unprovided for, and before our
first parents were expelled from Paradise, they heard the joyful tidings of
salvation through Christ. In the mysterious providence of God Adam was ordained,
a type or figure of him that was to come (Romans 5:14). That which was natural,
prefigured that which was spiritual (1 Corinthians 15:46); and as in Adam all
his children die, so in Christ shall all his people be made alive (1 Corinthians
15:22,1 Corinthians 15:23). In Adam, formed of the dust of the ground, and made
a living soul, we have seen all his offspring blessed with all natural blessings
in earthly places; and in the second Adam, who is a quickening spirit (1
Corinthians 15:45), believers are blessed with all spiritual blessings in
heavenly places (Ephesians 1:3). As all Adam’s children by his disobedience
became children of wrath, and alienated from God, so by the victory of the
second Adam, all believers are reconciled to God, and made heirs of eternal
salvation. The first man returned to the dust, and drew after him all his
posterity. The second man, the Lord from heaven (1 Corinthians 15:47),
communicates spiritual and eternal life to his people, and in his resurrection
raises them to glory, honor, and immortality. The creation of all mankind in
Adam afforded to Satan a great apparent advantage, in his attempt to ruin the
human race. In consequence of this constitution, one successful blow proved
fatal to the whole: by leading Adam to rebel, he brought all his posterity under
the curse. The devil perhaps imagined that the success of his scheme, for the
introduction of sin into this world, was an earnest of future triumphs; but his
career was suddenly arrested by the establishment of a kingdom of righteousness,
on the throne of which a man was placed, to defeat the schemes of the apostate
angel, to execute vengeance on him and all his adherents, and effectually to
secure others from the risk of being seduced from their allegiance. For this end
Christ was born. He encountered Satan on his own ground in the world, of which
he is god. Long had the strong man kept his house, and his goods were in peace;
long had he triumphed over man! But in the fullness of time a stronger than he
appeared, and the kingdom of Satan began to fall, like lightning from heaven. He
assaulted the second Adam with temptation, but without effect; he stirred up his
adherents to aid him in the contest; but they only did what God’s hand and
counsel had determined before to be done (Acts 4:28). On the cross Christ
spoiled principalities and powers, and made a show of them openly, triumphing
over them in it (Colossians 2:15); and having made full atonement for sin by his
death, he rose from the dead, and sat down on the throne of his glory. Such was
the reward of his obedience; as God, Jesus was equally incapable of humiliation
and exaltation; but in our nature he had been despised and persecuted and
crucified, and in the same nature he is raised to the throne of the universe.
All things in heaven and in earth are put under him; angels, principalities, and
powers are made subject to him. He is constituted the Judge of men and angels;
the honor of the divine government is entrusted to his care, and he will allot
to all their everlasting portion. When the scripture foretold the bringing into
the world the only-begotten Son of God, it said, "Let all the angels of God
worship him." Accordingly we have already seen that they waited upon him during
his abode on earth. They accompanied him when he ascended up on high; they are
now all employed as ministering spirits sent forth to minister to the heirs of
salvation; and they shall attend him on that solemn occasion, when he shall come
to execute vengeance on all the enemies of God, and to receive his redeemed into
the full enjoyment of that kingdom which was prepared for them from the
foundation of the world. Then shall take place the grand consummation for which
the world was created; then shall the redeemed among men be completely conformed
to their glorious Head, and Christ will present the church to himself, a
glorious church, without spot or wrinkle, or any such thing. Then too will he
turn the wicked into hell; the devil and his angels shall be cast into the lake
of fire prepared for them; and those of the human race who rejected the message
of reconciliation, who refused to touch the golden sceptre which the King of
righteousness and peace so long held out to them; who, blinded by the god of
this world, neglected the great salvation, shall share the doom of him from whom
they so obstinately refused to be separated.

Although the word of God gives us no information for the purpose of gratifying
curiosity, and only speaks of angels as far as is necessary for our information,
enough is said to teach us that the elect-angels, as well as the elect of
mankind, are united in one society, under the Son of God. He is not only the
head of his body the church, but the head of all principality and power
(Colossians 2:10); and it appears that in virtue of their connection with
Christ, the elect angels are now irrevocably secured from evil. The apostle
informs us, that it was God’s good pleasure to gather together in one, all
things in Christ, both which are in heaven, and which are on earth (Ephesians
1:10); by Christ, to reconcile all things unto himself, whether they be things
on earth or things in heaven (Colossians 1:20). Hence the whole family in heaven
and in earth is said to be named of Christ (Ephesians 3:15); and hence believers
are represented as having come to the new Jerusalem, and to an innumerable
company of angels (Hebrews 12:22). Thus the faithful, whether Jews or Gentiles,
are not only represented as united in one glorious fellowship or society, but as
intimately connected with the elect angels, who are also the subjects of Christ.
Thus we see creation divided into two great parts. On the one hand, all God’s
obedient creatures, including the redeemed of mankind, are joined in one family
under Christ; and on the other hand, all the enemies of God, including
unbelievers, are joined under the spirit that now worketh in the children of
disobedience (Ephesians 2:2). The warfare between the kingdoms of light and
darkness is still maintained; but on the great day of Christ’s second coming,
the contest shall be for ever terminated, all tears shall then be wiped away
from the eyes of God’s people, while his enemies shall be cast into everlasting
destruction, and the smoke of their torment shall ascend up for ever and ever.

Here let us pause to contemplate the omnipotence of God. Let us observe how
Satan was caught in his own snare. He had rebelled, and incurred the displeasure
of the Almighty, and he attempted to involve this world in his ruin. He thought
he had completely succeeded; by one act of disobedience the whole human race was
alienated from God. Perhaps he dreamed of still extending his conquests; but the
sin of man, of which he was the author, was the appointed means of putting a
final stop to iniquity, of banishing sin from the universe, with the exception
of that place of torment prepared for the devil and his angels.

Thus does God take the wise in their own craftiness, and the counsel of the
froward is carried headlong. The schemes of men and devils for opposing his will
are made subservient to its accomplishment. The fruit which Satan reaped from
his victory over man was, that by a man all his plans should be baffled, and
that from the lips of a man he should hear the irreversible sentence, by which
he and all his associates shall be for ever shut up in that prison hence they
shall never come forth again to molest the creation of God.

Such then is another important end which was to be answered by God in very deed
dwelling with men on the earth. By this means a final stop shall be put to the
progress of iniquity in the universe; and not only are an innumerable multitude
of the lost and guilty and ruined sons of Adam plucked as brands from the
burning; but all God’s obedient and intelligent creation are eternally secured
in their allegiance, while sin receives its due reward, and shall never again be
permitted to diffuse its malignant influence. When this glorious consummation is
attained, the great end of the mediatorial kingdom shall be accomplished, and
then the Son of God will deliver up the kingdom to the Father, that God may be
all in all (1 Corinthians 15:28).

3. God condescended to dwell with men on the earth, that he might exhibit his
character in such a glorious light, as should through eternity increase the
happiness of the whole obedient and intelligent creation. In creation and
providence we behold the glory of God, and the greater progress we make in
knowledge, the more astonishing do his works appear. We behold the divine power
laying the foundations of the earth, and stretching out the heavens as a tent to
dwell in. We perceive the Lord’s goodness in providing for the wants of his
creatures; and amidst the ruins of the fall, we have ample proofs of his kind
beneficence. But the plan of redemption opens to our view a display of the depth
of the riches, of the wisdom, knowledge, power, and goodness of God, which
affords an inexhaustible subject of delightful contemplation to all the
inhabitants of heaven, through the revolving ages of eternity.

God does nothing in vain, nothing merely for the sake of display. An earthly
king may surround himself with his guards when there is no danger; he may
display his power and wealth to his subjects for the sake of impressing their
minds with admiration and awe; but the Majesty of heaven condescends not to
employ such means for securing respect. His power is so immense, the glory of
his character so surpassing, his works so astonishing, that they are amply
sufficient to call forth the highest admiration of his creatures.

Some have spoken of the manifestation of the Son of God, and his atonement for
sin, as if it had been intended merely to prove that God views sin with the
greatest abhorrence. But the scriptures represent the death of Christ as
necessary for the satisfaction of divine justice, independent of the effect
which it was to produce on the universe. Man had dishonored God, had broken his
law and come under the curse, and man must endure the righteous penalty. This we
have seen was accomplished, and such glory was brought to God by the man who was
constituted the head of the new creation, that it was a righteous thing with
God, through him, to communicate eternal life to all his people. But while the
chief object of the manifestation of the Son of God, so far as the human race is
concerned, was to satisfy divine justice, and to open a channel through which
mercy might flow to sinners; God has, by the plan of salvation, given the most
astonishing and glorious display of his character. He had evinced his abhorrence
of sin in the destruction of the rebel angels, but in pardoning iniquity through
the death of his only begotten Son, in bringing again from the dead through the
blood of the everlasting covenant, an innumerable multitude of the lost race of
Adam; in making the success of Satan’s temptation of the father of mankind, the
means of the final destruction of the arch-apostate, and the complete subversion
of his kingdom; God has proved how vain it is to resist his will, and that with
him nothing shall be impossible. He has revealed the purity of the divine
character in a manner far more striking, than if all mankind had eternally
perished, and appears at once the just God and the Saviour, the Lord God
merciful and gracious, long suffering, and abundant in goodness and truth,
keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and
that will by no means clear the guilty (Exodus 34:6,Exodus 34:7).

Since God is the source of happiness, from the contemplation of his glorious
character must spring the eternal enjoyment of all his rational creatures, and
consequently every new display of the treasures of wisdom, goodness, and power,
which are hid in God, must augment the happiness of the whole intelligent
creation. This world is but a small part of the universe; had the Lord consumed
the earth, and suffered all mankind to perish, the extent of his dominions and
the number of his subjects, would not have been sensibly diminished; but he
regarded us in our lost estate, he looked, and there was none to help, and he
wondered there was none to uphold; therefore his own arm brought salvation to
lost and guilty man. He came in the likeness of sinful flesh, he made his soul
an offering for sin, and thus he proclaimed to the universe that God is love. So
stupendous is the thought of God’s dwelling with men on the earth, that eternity
will be too short to unfold the mysteries of wisdom and goodness which are
included in this event. The angels desire to look into it, it has long been the
subject of their contemplation, and through eternity shall they admire the
boundless riches of the grace of God in the wonderful plan of man’s redemption.
We speak of these things as children, we think of them as children, and this
arises from the magnitude of the subject. But it required a subject of infinite
magnitude to supply matter of eternal contemplation and delight to millions of
the human race, and thousands of millions of those glorious spirits who surround
the throne. Something new is necessary for our happiness, and were it possible
for the grand theme provided by God for ensuring the felicity of his creatures
to be exhausted, their enjoyment would immediately terminate. But since God has
condescended to dwell with men on the earth, and has purchased the church with
his own blood, provision is made, ample and inexhaustible provision, for the
growing enjoyment of men and angels for ever.

Such then have been the consequences of God’s dwelling with men on the earth,
and they are worthy the divine character. On this foundation he has reared the
building of mercy in which, as his chosen temple, he will for ever dwell.
Compared with the cross of Christ, in all God’s other works we behold but the
hiding of his power; but in the redemption of fallen man, there is a height, and
depth, and breadth, and length, both of wisdom and goodness which passeth
knowledge, and which shall through eternity fill the heavenly mansions with joy
and rapture. Still shall the question be asked, What are these which are arrayed
in white robes and palms in their hands, and whence came they? And still shall
the answer be repeated, These are they which came out of much tribulation, and
have washed their robes and made them white in the blood of the Lamb; therefore
are they before the throne of God, and serve him day and night in his temple.
And the reply shall call forth the voice as of a great multitude, and as the
voice of many waters, and as the voice of mighty thundering, Alleluia, for the
Lord God Omnipotent reigneth. Let us be glad and rejoice, and give honor to him;
for the marriage of the Lamb is come, and his wife hath made herself ready
(Revelation 7:13,Revelation 7:15; Revelation 19:6,Revelation 19:7). The depth of
God’s condescension in assuming our nature, shall thus be the means, not only of
exalting millions of the human race to the rank of the sons of God, and
restoring the interrupted harmony of creation, but of exalting the thoughts of
men and angels to a height of knowledge, love, and joy, to which they could not
otherwise have attained. The day is not far distant when Christ appearing in his
own and his Father’s glory with the holy angels, shall swallow up death in
victory; and the highest notes of praise shall through eternity arise to God and
to the Lamb.

Such is the glorious consummation of the scheme of redemption. Such were the
ends which brought the Majesty of heaven down to our world. The happiness of
millions of immortal creatures of the race of Adam was an object worthy of the
divine benevolence; but the astonishing plan of man’s salvation has extended its
influence "unto the utmost bound of the everlasting hills," and shall, through
the ceaseless ages of eternity, diffuse love and light, and joy, through the
universe. http://www.mountzion.org/text/hal-wisdom.rtf


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Source: https://sermonindex.net/books/writings-of-james-a-haldane/
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