Christian Cautions
THE NECESSITY OF
SELF-EXAMINATION
Dated September 1733. This Tract contains the substance of four posthumous discourses, on the text prefixed, first printed at Edinburgh 1788.
Psalms 139:23, 24
Search me, O God,
and know my heart; try me, and know my thoughts; and see if there be any wicked
way in me, and lead me in the way everlasting..
INTRODUCTION
Subject: Persons
should be much concerned to know whether they do not live in some way of sin.
THIS psalm is a
meditation on the omniscience of God, or upon his perfect view and knowledge of
everything, which the psalmist represents by that perfect knowledge which God
had of all his actions, his downsitting and his uprising; and of his thoughts, so that he knew
his thoughts afar off; and of his words, “There is not a word in my tongue,” says
the psalmist, “but thou knowest it altogether.” Then he represents it by the
impossibility of fleeing from the divine presence, or of hiding from him. So
that if he should go into heaven, or hide himself in hell, or fly to the
uttermost parts of the sea, yet he would not be hid from God. Or if he should
endeavor to hide himself in darkness, yet that would not cover him. But the
darkness and light are both alike to him. Then he represents it by the
knowledge which God had of him while in his mother’s womb, Psa. 139:15, 16, “My
substance was not hid from thee, when I was made in secret; thine eyes did see
my substance, yet being imperfect; and in thy book all my members were
written.”
After this the
psalmist observes what must be inferred as a necessary consequence of this omniscience of God, viz. that he will slay the wicked, since he
seeth all their wickedness, and nothing of it is hid from him. And last of all,
the psalmist improves this meditation upon God’s all-seeing eye, in begging of
God that he would search and try him, to see if there were any wicked way in
him, and lead him in the way everlasting.
Three things may
be noted in the words.
I. The act of
mercy which the psalmist implores of God toward himself, viz. that God would
search him. “Search me, O God, and know my heart; try me, and know my
thoughts.”
II. In what
respect he desires to be searched, viz. “to see if there were any wicked way in
him.” We are not to understand by it, that the psalmist means that God should
search him for his own information. What he had said before, of God’s knowing
all things, implies that he hath no need of that. The psalmist had said, in the
second verse, that God understood his thought afar off; i.e. it was all plain
before him, he saw it without difficulty, or without being forced to come nigh,
and diligently to observe. That which is plain to be seen, may be seen at a
distance.
Therefore, when
the psalmist prays that God would search him to see if there were any wicked
way in him, he cannot mean that he should search that he himself might see or
be informed, but that the psalmist might see and be informed. He prays that
God would search him by his discovering light; that he would lead him
thoroughly to discern himself and see whether there were any wicked way in him.
Such figurative expressions are often used in Scripture. The Word of God is
said to be a discerner of the thoughts and intents of the heart. Not that the
word itself discerns, but it searches and opens our hearts to view so that it
enables us to discern the temper and desires of our hearts. So God is often
said to try men. He doth not try them for his own information, but for the
discovery and manifestation of them to themselves or others.
III. Observe to
what end he thus desires God to search him, viz. “that he might be led in the way
everlasting;” i.e. not only in a way which may have a specious show, and appear right to
him for a while, and in which he may have peace and quietness for the present,
but in the way which will hold, which will stand the test, which he may
confidently abide by forever, and always approve of as good and right, and in
which he may always have peace and joy. It is said, that “the way of the
ungodly shall perish,” Psa. 1:6. In opposition to this, the way of the
righteous is in the text said to last forever.
SECTION I
All men should be much concerned to know
whether they do not live in some way of sin
DAVID was much
concerned to know this concerning himself. He searched himself. He examined his
own heart and ways. But he did not trust to that. He was still afraid lest
there might be some wicked way in him which had escaped his notice. Therefore
he cries to God to search him. And his earnestness appears in the frequent
repetition of the same request in different words: “Search me, O God, and know
my heart; try me, and know my thoughts.” He was very earnest to know whether
there were not some evil way or other in him, in which he went on, and did not
take notice of.
I. We ought to be
much concerned to know whether we do not live in a state of sin. All unregenerate men live in sin. We are born under the power and
dominion of sin, are sold under sin. Every unconverted sinner is a devoted
servant to sin and Satan. We should look upon it as of the greatest importance
to us, to know in what state we are, whether we ever had any change made in our
hearts from sin to holiness, or whether we be not still in the gall of
bitterness and bond of iniquity; whether ever sin were truly mortified in us;
whether we do not live in the sin of unbelief, and in the rejection of the
Savior. This is what the apostle insists upon with the Corinthians. 2 Cor.
13:5, “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?” Those who entertain the opinion and hope of themselves, that they
are godly, should take great care to see that their foundation be right. Those
that are in doubt should not give themselves rest till the matter be resolved.
Every unconverted
person lives in a sinful way. He not only lives in a particular evil practice, but the whole course
of his life is sinful. The imagination of the thoughts of his heart is only
evil continually. He not only doth evil, but he doth no good, Psa. 14:3, “They
are altogether become filthy: there is none that doeth good, no not one.” Sin
is an unconverted man’s trade. It is the work and business of his life. For he
is the servant of sin. And ordinarily hypocrites, or those who are wicked men,
and yet think themselves godly, and make a profession accordingly, are
especially odious and abominable to God.
II. We ought to
be much concerned to know whether we do not live in some particular way which is offensive and displeasing to God. This is what I principally
intend. We ought to be much concerned to know whether we do not live in the
gratification of some lust, either in practice or in our thoughts,
whether we do not live in the omission of some duty, something which
God expects we should do, whether we do not go into some practice or manner of
behavior, which is not warrantable. We should inquire whether we do not live in
some practice which is against our light, and whether we do not allow ourselves
in known sins.
We should be
strict to inquire whether or no we have not hitherto allowed ourselves in some
or other sinful way, through wrong principles and mistaken notions of our duty. Whether we have not lived in the practice of some things
offensive to God, through want of care and watchfulness, and observation of
ourselves. We should be concerned to know whether we live not in some way which
doth not become the profession we make. And whether our practice in some
things be not unbecoming Christians, contrary to Christian rules, not suitable
for the disciples and followers of the holy Jesus, the Lamb of God. We ought to
be concerned to know this, because,
First, God requires of us that we exercise the utmost watchfulness and diligence in his service. Reason teaches that it is our duty to exercise the
utmost care, that we may know the mind and will of God, and our duty in all the
branches of it, and to use our utmost diligence in everything to do it, because
the service of God is the great business of our lives. It is that work which is
the end of our beings. And God is worthy that we should serve him to the utmost
of our power in all things. This is what God often expressly requires of us. Deu. 4:9,
“Take heed to thyself, and keep thy soul diligently, lest thou forget the
things that thine eyes have seen, and lest they depart from thy heart all the
days of thy life.” And Deu. 4:15, 16, “Take ye therefore good heed to yourselves,
lest ye corrupt yourselves.” And Deu. 6:17, “You shall diligently keep the
commandments of the Lord your God, and his testimonies, and his statutes which
he hath commanded thee.” And Pro. 4:23, “Keep thy heart with all diligence; for
out of it are the issues of life.” So we are commanded by Christ to “watch and
pray;” Mat. 26:41 and Luke 21:34, 36, “Take heed to yourselves, lest at any
time your hearts be overcharged with surfeiting, and drunkenness, and the cares
of this life.” Eph. 5:15, “See that ye walk circumspectly.” So that if we be
found in any evil way whatsoever, it will not excuse us, that it was through
inadvertence, or that we were not aware of it, as long as it is through want of
that care and watchfulness in us, which we ought to have maintained.
Second, if we live in any way of sin, we live in a way whereby God is dishonored. But the honor of God ought to be supremely regarded by all. If
everyone would make it his great care in all things to obey God, to live justly
and holily, to walk in everything according to Christian rules, and would
maintain a strict, watchful, and scrutinous eye over himself, to see if there
were no wicked way in him, would give diligence to amend whatsoever is amiss,
would avoid every unholy, unchristian, and sinful way, and if the practice of
all were universally as becometh Christians, how greatly would this be to the
glory of God, and of Jesus Christ! How greatly would it be to the credit and
honor of religion! How would it tend to excite a high esteem of religion in
spectators, and to recommend a holy life! How would it stop the mouths of
objectors and opposers! How beautiful and amiable would religion then appear,
when exemplified in the lives of Christians, not maimed and mutilated, but
whole and entire, as it were in its true shape, having all its parts and its
proper beauty! Religion would then appear to be an amiable thing indeed.
If those who call
themselves Christians, thus walked in all the paths of virtue and holiness, it
would tend more to the advancement of the kingdom of Christ in the world, the
conviction of sinners, and the propagation of religion among unbelievers, than
all the sermons in the world, so long as the lives of those who are called
Christians continue as they are now. For want of this concern and watchfulness in the degree in which it ought to take place, many truly godly
persons adorn not their profession as they ought to do, and, on the contrary,
in some things dishonor it. For want of being so much concerned as they ought
to be, to know whether they do not walk in some way that is unbecoming a
Christian, and offensive to God. Their behavior in some things is very
unlovely, and such as is an offense and stumbling-block to others, and gives
occasion to the enemy to blaspheme.
Third, we should be much concerned to know whether we do not live in some way
of sin, as we would regard our own interest. If we live in any way of sin, it will be
exceedingly to our hurt. Sin, as it is the most hateful evil, is that which is
most prejudicial to our interest, and tends most to our hurt of anything in the
world. If we live in any way that is displeasing to God, it may be the ruin of
our souls. Though men reform all other wicked practices, yet if they live in
but one sinful way, which they do not forsake, it may prove their everlasting
undoing.
If we live in any
way of sin, we shall thereby provoke God to anger, and bring guilt upon our own
souls. Neither will it excuse us, that we were not sensible how evil that way
was in which we walked, that we did not consider it, that we were blind as to
any evil in it. We contract guilt not only by living in those ways which we
know, but in those which we might know to be sinful, if we were but
sufficiently concerned to know what is sinful and what not, and to examine ourselves,
and search our own hearts and ways. If we walk in some evil way, and know it
not for want of watchfulness and consideration, that will not excuse us. For we
ought to have watched and considered, and made the most diligent inquiry.
If we walk in some
evil way, it will be a great prejudice to us in this world. We shall
thereby be deprived of that comfort which we otherwise might enjoy, and shall
expose ourselves to a great deal of soul trouble, and sorrow, and darkness,
which otherwise we might have been free from. A wicked way is the original way
of pain or grief. In it we shall expose ourselves to the judgments of God, even
in this world. And we shall be great losers by it, in respect to our eternal interest. And that though we may not live in a way of sin willfully, and with a
deliberate resolution, but carelessly, and through the deceitfulness of our
corruptions. However, we shall offend God, and prevent the flourishing of grace
in our hearts, if not the very being of it.
Many are very
careful that they do not proceed in mistakes, where their temporal interest is
concerned. They will be strictly careful that they be not led on blindfold in
the bargains which they make; in their traffic one with another, they are
careful to have their eyes about them, and to see that they go safely in these
cases. And why not, where the interest of their souls is concerned?
Fourth, we should be much concerned to know whether we do not live in some way
of sin, because we are exceedingly prone to walk in some such way. — The heart of
man is naturally prone to sin. The weight of the soul is naturally that way, as
the stone by its weight tendeth downwards. And there is very much of a
remaining proneness to sin in the saints. Though sin be mortified in them, yet
there is a body of sin and death remaining. There are all manner of lusts and
corrupt inclinations. We are exceeding apt to get into some ill path or other.
Man is so prone to sinful ways, that without maintaining a constant strict
watch over himself, no other can be expected than that he will walk in some way
of sin.
Our hearts are so
full of sin that they are ready to betray us. That to which men are prone, they
are apt to get into before they are aware. Sin is apt to steal in upon us
unawares. Besides this, we live in a world where we continually meet with
temptations. We walk in the midst of snares. And the devil, a subtle adversary,
is continually watching over us, endeavoring, by all manner of wiles and
devices, to lead us astray into by-paths. 2 Cor. 11:2, 3, “I am jealous over
you. I fear, lest by any means, as the serpent beguiled Eve through his
subtlety; so your minds should be corrupted from the simplicity that is in
Christ.” 1 Pet. 5:8, “Be sober; be vigilant; because your adversary the devil,
as a roaring lion, walketh about, seeking whom he may devour.” — These things
should make us the more jealous of ourselves.
Fifth, we ought to be concerned to know whether we do not live in some way of
sin, because there are many who live in such ways, and do not consider it, or are not
sensible of it. It is a thing of great importance that we should know it, and
yet the knowledge is not to be acquired without difficulty. Many live in ways
which are offensive to God, who are not sensible of it. They are strangely blinded
in this case. Psa. 19:12, “Who can understand his errors? Cleanse thou me from
secret faults.” By secret faults, the psalmist means those which are secret to
himself, those sins which were in him, or which he was guilty of, and yet was
not aware of.
SECTION II
Why many live in sin, and yet not know it
THAT the knowing
whether we do not live in some way of sin is attended with difficulty is not
because the rules of judging in such a case are not plain or plentiful. God
hath abundantly taught us what we ought and what we ought not to do. And the
rules by which we are to walk are often set before us in the preaching of the
word. So that the difficulty of knowing whether there be any wicked way in us
is not for want of external light, or for want of God’s having told us plainly
and abundantly what are wicked ways. But that many persons live in ways which
are displeasing to God, and yet are not sensible of it, may arise from the
following things.
I. For the
blinding deceitful nature of sin. The heart of man is full of sin and
corruption, and that corruption is of an exceedingly darkening, blinding
nature. Sin always carries a degree of darkness with it. And the more it
prevails, the more it darkens and deludes the mind. — It is from hence that the
knowing whether there be any wicked way in us is a difficult thing. The
difficulty is not at all for want of light without us, not at all because the
Word of God is not plain, or the rules not clear, but is because of the
darkness within us. The light shines clear enough around us, but the fault is
in our eyes. They are darkened and blinded by a pernicious distemper.
Sin is of a
deceitful nature because so far as it prevails, so far it gains the inclination and will, and that sways and biases the judgment. So far as any lust
prevails, so far it biases the mind to approve of it. So far as any sin sways
the inclination or will, so far that sin seems pleasing and prejudiced to think
is right. — Hence when any lust hath so gained upon a man, as to get him into a
sinful way or practice, it having gained his will, also prejudices his
understanding. And the more irregular a man walks, the more will his mind
probably be darkened and blinded, because by so much the more doth sin prevail.
Hence many men
who live in ways which are not agreeable to the rules of God’s Word, yet are
not sensible of it. And it is a difficult thing to make them so because the same
lust that leads them into that evil way, blinds them in it. — Thus, if a man
[lives] a way of malice or envy, the more malice or envy prevails, the more
will it blind his understanding to approve of it. The more a man hates his
neighbor, the more will he be disposed to think that he has just cause to hate
him, and that his neighbor is hateful, and deserves to be hated, and that it is
not his duty to love him. So if a man live in any way of lasciviousness, the
more his impure lust prevails, the more sweet and pleasant will it make the sin
appear, and so the more will he be disposed and prejudiced to think there is no
evil in it.
So the more a man
lives in a way of covetousness, or the more inordinately he desires the profits
of the world, the more will he think himself excusable in so doing, and the
more will he think that he has a necessity of those things, and cannot do
without them. And if they be necessary, then he is excusable for eagerly
desiring them. The same might be shown of all the lusts which are in men’s
hearts. By how much the more they prevail, by so much the more do they blind
the mind, and dispose the judgment to approve of them. All lusts are deceitful
lusts. Eph. 4:22, “That ye put off, concerning the former conversation, the old
man which is corrupt according to the deceitful lusts.” And even godly men may
for a time be blinded and deluded by a lust, so far as to live in a way which
is displeasing to God.
The lusts of
men’s hearts — prejudicing them in favor of sinful practices, to which those
lusts tend, and in which they delight — stir up carnal reason, and put men, with all the subtlety of which they are capable, to
invent pleas and arguments to justify such practices. When men are very
strongly inclined and tempted to any wicked practice, and conscience troubles
them about it, they will rack their brains to find out arguments to stop the
mouth of conscience, and to make themselves believe that they may lawfully
proceed in that practice.
When men have
entered upon an ill practice, and proceeded in it, then their self-love prejudices them
to approve of it. Men do not love to condemn themselves. They are prejudiced in
their own favor, and in favor of whatever is found in themselves. Hence they
will find out good names, by which to call their evil dispositions and
practices. They will make them virtuous, or at least will make them innocent.
Their covetousness they will call prudence and diligence in business. If they
rejoice at another’s calamity, they pretend it is because they hope it will do
him good, and will humble him. If they indulge in excessive drinking, it is because
their constitutions require it. If they talk against and backbite their
neighbor, they call it zeal against sin. It is because they would bear a
testimony against such wickedness. If they set up their wills to oppose others
in public affairs, then they call their willfulness conscience, or respect to
the public good. — Thus they find good names for all their evil ways.
Men are very apt
to bring their principles to their practices, and not their practices to their
principles, as they ought to do. They, in their practice, comply not with their
consciences, but all their strife is to bring their consciences to comply with
their practice.
On the account of
this deceitfulness of sin and because we have so much sin dwelling in our
hearts, it is a difficult thing to pass a true judgment on our own ways and
practices. On this account we should make diligent search and be much concerned
to know whether there be not some wicked way in us. Heb. 3:12, 13, “Take heed,
brethren, lest there be in any of you an evil heart of unbelief in departing
from the living God. But exhort one another daily, while it is called to-day,
lest any of you be hardened through the deceitfulness of sin.”
Men can more
easily see faults in others than they can in themselves. When they see others
out of the way, they will presently condemn them, when perhaps they do, or have
done, the same, or the like, themselves, and in themselves justify it. Men can
discern motes in others’ eyes, better than they can beams in their own. Pro.
21:2, “Every way of man is right in his own eyes.” The heart in this matter is
exceedingly deceitful. Jer. 17:9, “The heart is deceitful above all things, and
desperately wicked: who can know it?” We ought not therefore to trust in our
own hearts in this matter, but to keep a jealous eye on ourselves, to pry into
our own hearts and ways, and to cry to God that he would search us. Pro. 28:26,
“He that trusteth his own heart is a fool.”
II. Satan also sets in
with our deceitful lusts, and labors to blind us in this matter. He is
continually endeavoring to lead us into sinful ways, and sets in with carnal
reason to flatter us in such ways, and to blind the conscience. He is the
prince of darkness. He labors to blind and deceive. It hath been his work ever
since he began it with our first parents.
III. Sometimes
men are not sensible because they are stupefied
through custom. Custom in an
evil practice stupefies the mind, so that it makes any way of sin, which at first was
offensive to conscience, after a while, to seem harmless.
IV. Sometimes
persons live in ways of sin, and are not sensible of it, because they are blinded by common
custom, and the examples of others. There are so many who go into the practice,
and it is so common a custom, that it is esteemed little or no discredit to a
man. It is little testified against. This causes some things to appear innocent
which are very displeasing to God, and abominable in his sight. Perhaps we see
them practiced by those of whom we have a high esteem, by our superiors, and
those who are accounted wise men. This greatly prepossesses the mind in favor
of them, and takes off the sense of their evil. Or if they be observed to be
commonly practiced by those who are accounted godly men, men of experience in
religion, this tends greatly to harden the heart, and blind the mind with
respect to any evil practice.
V. Persons are in
great danger of living in ways of sin and not being sensible of it, for want of
duly regarding and considering their duty in the full extent of it. There are some who hear of the necessity of reforming from all
sins, and attending all duties, and will see themselves to perform some
particular duties, at the same time neglecting others. Perhaps their thoughts
will be wholly taken up about religious duties, such as prayer in secret,
reading the Scriptures and other good books, going to public worship and giving
diligent attention, keeping the Sabbath, and serious meditation. They seem to
regard these things, as though they comprised their duty in its full extent,
and as if this were their whole work, and moral duties towards their neighbors,
their duties in the relations in which they stand, their duties as husbands or
wives, as brethren or sisters, or their duties as neighbors, seem not to be
considered by them.
They consider not
the necessity of those things. And when they hear of earnestly seeking salvation in
a way of diligent attendance on all duties, they seem to leave those out of
their thoughts, as if they were not meant; nor any other duties, except
reading, and praying, and keeping the Sabbath, and the like. Or if they do
regard some parts of their moral duty, it may be other branches of it are not
considered. Thus if they be just in their dealings, yet perhaps they neglect
deeds of charity. They know they must not defraud their neighbor. They must not
lie. They must not commit uncleanness. But seem not to consider what an evil it
is to talk against others lightly, or to take up a reproach against them, or to
contend and quarrel with them, or to live contrary to the rules of the gospel
in their family-relations, or not to instruct their children or servants.
Many men seem to
be very conscientious in some things, in some branches of their duty on which
they keep their eye, when other important branches are entirely neglected, and
seem not to be noticed by them. They regard not their duty in the full extent
of it.
SECTION III
What method we ought to take, in order to
find out whether we do not live in some way of sin.
THIS, as hath
been observed, is a difficult thing to be known. But it is not a matter of so
much difficulty, but that if persons were sufficiently concerned about it, and
strict and thorough in inquiring and searching, it might, for the most part, be
discovered. Men might know whether they live in any way of sin or not. Persons
who are deeply concerned to please and obey God, need not, under the light we
enjoy, go on in the ways of sin through ignorance.
It is true that
our hearts are exceedingly deceitful. But God, in his holy word, hath given
that light with respect to our duty, which is accommodated to the state of
darkness in which we are. So that by thorough care and inquiry, we may know our
duty, and know whether or no we live in any sinful way. And everyone who hath
any true love to God and his duty will be glad of assistance in this inquiry.
It is with such persons a concern which lies with much weight upon their
spirits, in all things to walk as God would have them, and so as to please and
honor him. If they live in any way which is offensive to God, they will be glad
to know it, and do by no means choose to have it concealed from them.
All those also,
who in good earnest make the inquiry, What shall I do
to be saved? will be glad to
know whether they do not live in some sinful way of behavior. For if they live
in any such way, it is a great disadvantage to them with respect to that great
concern. It behooves everyone who is seeking salvation, to know and avoid every
sinful way in which he lives. The means by which we must come to the knowledge
of this are two, viz. the knowledge of the rule, and the knowledge of ourselves.
I. If we would
know whether we do not live in some way of sin, we should take a great deal of
pains to be thoroughly acquainted with the
rule. — God hath given
us a true and perfect rule, by which we ought to walk. And that we might be
able, notwithstanding our darkness, and the disadvantages which attend us, to
know our duty, he hath laid the rule before us abundantly. What a full and
abundant revelation of the mind of God have we in the Scriptures! And how plain
is it in what relates to practice! How often are rules repeated! In how many
various forms are they revealed, that we might the more fully understand them!
But to what
purpose will all this care of God to inform us be, if we neglect the revelation which God hath
made of his mind, and take no care to become acquainted with it? It is
impossible that we should know whether we do not live in a way of sin, unless
we know the rule by which we are to walk. The sinfulness of any way consists in
its disagreement from the rule. And we cannot know whether it [agrees] with the
rule or not, unless we be acquainted with the rule. Rom 3:20, “By the law is
the knowledge of sin.”
Therefore, lest
we go in ways displeasing to God, we ought with the greatest diligence to study
the rules which God hath given us. We ought to read and search the Holy
Scriptures much, and do it with the design to know the whole of our duty, and
in order that the Word of God may be “a lamp unto our feet, and a light unto
our paths,” Psa. 119:105. Everyone ought to strive to get knowledge in divine
things, and to grow in such knowledge, to the end that he may know his duty,
and know what God would have him to do.
These things
being so, are not the greater part of men very much to blame in that they take
no more pains or care to acquire the knowledge of divine things? In that they
no more study the Holy Scriptures, and other books which might inform them? As
if it were the work of ministers only, to take pains to acquire this knowledge.
But why is it so much a minister’s work to strive after knowledge, unless it
be, that others may acquire knowledge by him? — Will not many be found
inexcusable in the sinful ways in which they live through ignorance and
mistake, because their ignorance is a willful, allowed ignorance? They are
ignorant of their duty, but it is their own fault they are so. They have
advantages enough to know, and may know it if they will. But they take pains to
acquire knowledge, and to be well skilled in their outward affairs, upon which
their temporal interest depends. But will not take pains to know their duty.
We ought to take
great pains to be well informed, especially in those things which immediately
concern us, or which relate to our particular cases.
II. The other
mean is the knowledge of ourselves, as subject to the rule. — If we would know
whether we do not live in some way of sin, we should take the utmost care to be
well acquainted with ourselves, as well as with the rule, that we may be able
to compare ourselves with the rule. When we have found what the rule is, then
we should be strict in examining ourselves, whether or no we be conformed to
the rule. This is the direct way in which our characters are to be discovered.
It is one thing wherein man differs from brute creatures, that he is capable of
self-refection, or of reflecting upon his own actions, and what passes in his
own mind, and considering the nature and quality of them. And doubtless it was
partly for this end that God gave us this power, which is denied to other
creatures, that we might know ourselves, and consider our own ways.
We should examine
our hearts and ways until we have satisfactorily discovered either their
agreement or disagreement with the rules of Scripture. This is a matter that
requires the utmost diligence, lest we overlook our irregularities, lest some
evil way in us should lie hid under disguise, and pass unobserved. One would think
we are under greater advantages to be acquainted with ourselves than with
anything else. For we are always present with ourselves, and have an immediate
consciousness of our own actions. All that passeth in us, or is done by us, is
immediately under our eye. Yet really in some respects the knowledge of nothing
is so difficult to be obtained, as the knowledge of our ourselves. We should
therefore use great diligence in prying into the secrets of our hearts and in
examining all our ways and practices. That you may the more successfully use
those means to know whether you do not live in some way of sin; be advised,
First, evermore to join self-reflection with reading and hearing the Word of God.
When you read or hear, reflect on yourselves as you go along, comparing
yourselves and your own ways with what you read or hear. Reflect and consider
what agreement or disagreement there is between the word and your ways. The
Scriptures testify against all manner of sin and contain directions for every
duty. As the apostle saith, 2 Tim. 3:16, “And is profitable for doctrine, for
reproof, for correction, for instruction in righteousness.” Therefore when you
there read the rules given us by Christ and his apostles, reflect and consider,
each one of you with himself, Do I live according to this rule? Or do I live in
any respect contrary to it?
When you read in
the historical parts of Scripture an account of the sins of which others have
been guilty, reflect on yourselves as you go along, and inquire whether you do
not in some degree live in the same or like practices. When you there read
accounts how God reproved the sins of others, and executed judgments upon them
for their sins, examine whether you be not guilty of things of the same nature.
When you read the examples of Christ, and of the saints recorded in Scripture,
inquire whether you do not live in ways contrary to those examples. When you
read there how God commended and rewarded any persons for their virtues and
good deeds, inquire whether you perform those duties for which they were
commended and rewarded, or whether you do not live in the contrary sins or
vices. Let me further direct you, particularly to read the Scriptures to these
ends, that you may compare and examine yourselves in the manner now mentioned.
So if you would
know whether you do not live in some way of sin, whenever you hear any sin
testified against, or any duty urged, in the preaching of the word, be careful
to look back upon yourselves, to compare yourselves, and your own ways with
what you hear, and strictly examine yourselves, whether you live in this or the
other sinful way which you hear testified against. and whether you do this duty
which you hear urged. Make use of the word as a glass, wherein you may behold
yourselves.
How few are there
who do this as they ought to do! who, while the minister is testifying against
sin, are busy with themselves in examining their own hearts and ways! The
generality rather think of others, how this or that person lives in a manner
contrary to what is preached. So that there may be hundreds of things delivered
in the preaching of the word, which properly belong to them, and are well
suited to their cases, yet it never so much as comes into their minds, that
what is delivered any way concerns them. Their minds readily fix upon others,
and they can charge them, but never think whether or no they themselves be the
persons.
Second, if you live in any ways which are generally
condemned by the better and more sober sort of men, be especially careful to inquire concerning
these, whether they be not ways of sin. Perhaps you have argued with yourselves
that such or such a practice is lawful. You cannot see any evil in it. However,
if it be generally condemned by godly ministers, and the better more pious sort
of people, it certainly looks suspicious, whether or no there be not some evil
in it. So that you may well be put upon inquiring with the utmost strictness,
whether it be not sinful. The practice being so generally disapproved of by
those who in such cases are most likely to be in the right, may reasonably put
you upon more than ordinarily nice and diligent inquiry concerning the
lawfulness or unlawfulness of it.
Third, examine yourselves whether all the ways in which you live are likely
to be pleasant to think of upon a deathbed. Persons often in health allow and plead for
those things which they would not dare to do, if they looked upon themselves as
shortly about to go out of the world. They in a great measure still their
consciences as to ways in which they walk, and keep them pretty easy, while
death is thought of as at a distance. Yet reflections on these same ways are
very uncomfortable when they are going out of the world. Conscience is not so
easily blinded and muffled then as at other times.
Consider therefore,
and inquire diligently, whether or no you do not live in some practice or
other, as to the lawfulness of which, when it shall come into your minds upon
your death-bed, you will choose to have some further satisfaction, and some
better argument than you now have, to prove that it is not sinful, in order to
your being easy about it. Think over your particular ways, and try yourselves,
with the awful expectation of soon going out of the world into eternity, and
earnestly endeavor impartially to judge what ways you will on a death-bed
approve of and rejoice in, and what you will disapprove of, and wish you had
let alone.
Fourth, be advised to consider what others say of you, and improve it to this end, to know
whether you do not live in some way of sin. Although men are blind to their own
faults, yet they easily discover the faults of others, and are apt enough to
speak of them. Sometimes persons live in ways which do not at all become them,
yet are blind to it themselves, not seeing the deformity of their own ways,
while it is most plain and evident to others. They themselves cannot see it,
yet others cannot shut their eyes against it, cannot avoid seeing it.
For instance,
some persons are of a very proud behavior, and are not sensible of it. But
it appears notorious to others. Some are of a very worldly spirit, they are
set after the world, so as to be noted for it, so as to have a name for it. Yet
they seem not to be sensible of it themselves. Some are of a very malicious and envious spirit. And
others see it, and to them it appears very hateful. Yet they themselves do not
reflect upon it. Therefore since there is no trusting to our own hearts and our
own eyes in such cases, we should make our improvement of what others say of
us, observe what they charge us with, and what fault they find with us, and
strictly examine whether there be not foundation for it.
If others charge
us with being proud, or worldly, close, and niggardly; or spiteful and
malicious, or with any other ill temper or practice, we should improve it in
self-reflection, to inquire whether it be not so. And though the imputation may
seem to us to be very groundless, and we think that they, in charging us so and
so, are influenced by no good spirit, yet if we act prudently, we shall take so
much notice of it as to make it an occasion of examining ourselves.
Thus we should
improve what our friends say to us and of us, when they from friendship tell us of anything
which they observe amiss in us. It is most imprudent, as well as most
unchristian, to take it amiss, and resent it, when we are thus told of our
faults. We should rather rejoice in it, that we are shown our spots. Thus also
we should improve what our enemies say of us. If they from an ill spirit
reproach and revile us to our faces, we should consider it, so far as to
reflect inward upon ourselves, and inquire whether it be not so, as they charge
us. For though what is said, be said in a reproachful, reviling manner, yet
there may be too much truth in it. When men revile others even from an ill
spirit towards them, yet they are likely to fix upon real faults. They are
likely to fall upon us where we are weakest and most defective and where we
have given them most occasion. An enemy will soonest attack us where we can
least defend ourselves. And a man that reviles us, though he do it from an
unchristian spirit, and in an unchristian manner, yet will be most likely to
speak of that, for which we are really most to blame, and are most blamed by
others.
So when we hear
of others talking against us behind our backs, though they do very ill in so
doing, yet the right improvement of it will be, to reflect upon ourselves, and consider whether we indeed have not those faults which they lay
to our charge. This will be a more Christian and a more wise improvement of it,
than to be in a rage, to revile again, and to entertain an ill-will towards
them for their evil-speaking. This is the most wise and prudent improvement of
such things. Hereby we may get good out of evil. And this is the surest way to
defeat the designs of our enemies in reviling and backbiting us. They do it
from ill will, and to do us an injury; but in this way we may turn it to our
own good.
Fifth, be advised, when you see others’
faults, to examine
whether there be not the same in yourselves. This is not done by many, as
is evident from this, that they are so ready to speak of others’ faults, and
aggravate them, when they have the very same themselves. Thus, nothing is more
common than for proud men to accuse others of pride, and to declaim against
them upon that account. So it is common for dishonest men to complain of being
wronged by others. When a person seeth ill dispositions and practices in
others, he is not under the same disadvantage in seeing their odiousness and
deformity, as when he looks upon any ill disposition or practice in himself. He
can see how odious these and those things are in others. He can easily see what
a hateful thing pride is in another. And so of malice and other evil
dispositions or practices. In others he can easily see their deformity. For he
doth not look through such a deceitful glass, as when he sees the same things
in himself.
Therefore, when
you see others’ faults, when you take notice how such an one acts amiss, what
an ill spirit he shows, and how unsuitable his behavior is, when you hear
others speak of it, and when you yourselves find fault with others in their
dealings with you, or in things wherein you are any way concerned with them,
then reflect and consider whether there be nothing of the same nature in
yourselves. Consider that these things are just as deformed and hateful in you
as they are in others. Pride, a haughty spirit and carriage, are as odious in
you as they are in your neighbor. Your malicious and revengeful spirit towards
your neighbor is just as hateful as a malicious and revengeful spirit in him
towards you. It is as unreasonable for you to wrong and to be dishonest with
your neighbor, as it is for him to wrong, and be dishonest with you. It is as
injurious and unchristian for you to talk against others behind their backs, as
it is for others to do the same with respect to you.
Sixth, consider the ways in which others are
blinded as to sins in
which they live, and strictly inquire whether you be not blinded in the same ways. You are
sensible that others are blinded by their lusts. Consider whether the
prevalence of some carnal appetite or lust of the mind have not blinded you.
You see how others are blinded by their temporal interest. Inquire whether your
temporal interests do not blind you also in some things, so as to make you
allow yourselves in things which are not right. You are as liable to be blinded
through inclination and interest, and have the same deceitful and wicked hearts
as other men. Pro. 27:19, “As in waterface answereth to face, so the heart of
man to man.”
SECTION IV
Particular subjects of self-examination —
The Lord’s day — God’s house.
I DESIRE all
those would strictly examine themselves in the following particulars, who are
concerned not to live in any way of sin, as I hope there are a considerable
number of such now present, and this certainly will be the case with all who
are godly, and all who are duly concerned for their own salvation.
I. Examine
yourselves with respect to the sabbath-day, whether you do not live in some way of
breaking or profaning God’s holy sabbath. Do you strictly in all things keep
this day, as sacred to God, in governing your thoughts, words, and actions, as
the Word of God requires on this holy day? Inquire whether you do not only fail
in particulars, but whether you do not live in some way whereby this day is profaned. And
particularly inquire concerning three things.
First, whether it be not a frequent thing with you to encroach upon the sabbath at its beginning, *1* and after the sabbath is begun to be out at your work, or following
that worldly business which is proper to be done only in our own time. If this
be a thing in which you allow yourselves, you live in a way of sin. For it is a
thing which can by no means be justified. You have no more warrant to be out
with your team, or to be cutting wood, or doing any other worldly business,
immediately after the sabbath is begun, than you have to do it in the middle of
the day. The time is as holy near the beginning of the sabbath as it is in the
middle. It is the whole that we are to rest, and to keep holy, and devote to
God. We have no license to take any part of it to ourselves.
When men often
thus encroach upon the sabbath, it cannot be from any necessity which can justify
them. It can only be for want of due care, and due regard to holy time. They
can with due care get their work finished so that they can leave it by a
certain hour. This is evident, for when they are under a natural necessity of
finishing their work by a certain time, then they do take that care as to have
done before that time comes. As, for instance, when they are aware that at such
a time it will be dark, and they will not be able to follow their work any
longer, but will be under a natural necessity of leaving off. Why, then, they
will and do take care ordinarily to have finished their work before that time.
And this although the darkness sometimes begins sooner, and sometimes later.
This shows, that
with due care men can ordinarily have done their work by a limited time. If
proper care will finish their work by a limited time when they are under a
natural necessity of it, the same care would as well finish it by a certain
time when we are only under a moral necessity. If men knew that as soon as ever
the sabbath should begin, it would be perfectly dark, so that they would be
under a natural necessity of leaving off their work abroad by that time, then
we should see that they would generally have their work done before the time.
This shows that it is only for want of care, and of regard to the holy command
of God, that men so frequently have some of their work abroad to do after the
sabbath is begun.
Nehemiah took
great care that no burden should be borne after the beginning of the sabbath,
Neh. 13:19, “And it came to pass, that when the gates of Jerusalem began to be
dark before the sabbath,” i.e. began to be darkened by the shade of the
mountains before sun-set, “I commanded that the gates should be shut, and charged
that they should not be opened till after the sabbath; and some of my servants
set I at the gates, that there should be no burden brought in on the
sabbath-day.”
Second, examine whether it be not you manner to talk on the sabbath of things unsuitable for holy time. If you do not move such talk yourselves, yet when you
fall into company that set you the example, are you not wont to join in
diverting talk, or in talk of worldly affairs, quite wide from any relation to
the business of the day? There is as much reason that you should keep the
sabbath holy with your tongues, as with your hands. If it be unsuitable for you
to employ your hands about common and worldly things, why is it not as unsuitable for you
to employ your tongues about them?
Third, inquire whether it be not your manner to loiter away the time of the sabbath and to spend it in a great measure in idleness, in
doing nothing. Do you not spend more time on sabbath-day, than on other days, on
your beds, or otherwise idling away the time, not improving it as a precious
opportunity of seeking God, and your own salvation?
II. Examine
yourselves, whether you do not live in some way of sin with respect to the institutions of God’s house. Here I shall mention several instances.
First, do you not wholly neglect some of those institutions, as particularly
the sacrament of the Lord’s supper? Perhaps you pretend scruples of conscience,
that you are not fit to come to that ordinance, and question whether you be
commanded to come. But are your scruples the result of a serious and careful
inquiry? Are they not rather a cloak for your own negligence, indolence, and
thoughtlessness concerning your duty? Are you satisfied, have you thoroughly
inquired and looked into this matter? If not, do you not live in sin, in that
you do not more thoroughly inquire? Are you excusable in neglecting a positive
institution, when you are scrupulous about your duty, and yet do not thoroughly
inquire what it is?
But be it so, that
you are unprepared. Is not this your own sin, your own fault?
And can sin excuse you from attending on a positive institution of Christ? When
persons are like to have children to be baptized, they can be convinced that it
is their duty to come. If it be only conscience that detained them, why doth it
not detain them as well now as heretofore? Or if they now be more thorough in
their inquiries concerning their duty, ought they not to have been thorough in
their inquiries before as well as now?
Second, do you not live in sin, in living in the neglect of singing God’s praises? If singing praise to God be an ordinance of God’s public worship, as
doubtless it is, then it ought to be performed by the whole worshipping
assembly. If it be a command that we should worship God in this way, then all
ought to obey this command, not only by joining with others in singing, but in
singing themselves. For if we suppose it answers the command of God for us only
to join in our hearts with others, it will run us into this absurdity, that all may do so. And
then there would be none to sing, none for others to join with.
If it be an
appointment of God, that Christian congregations should sing praises to him,
then doubtless it is the duty of all. If there be no exception in the rule, then
all ought to comply with it, unless they be incapable of it, or unless it would
be a hindrance to the other work of God’s house, as the case may be with
ministers, who sometimes may be in great need of that respite and intermission
after public prayers, to recover their breath and strength, so that they may be
fit to speak the word. But if persons be now not capable, because they know not
how to sing, that doth not excuse them, unless they have been incapable of
learning. As it is the command of God, that all should sing, so all should make
conscience of learning to sing, as it is a thing which cannot be decently
performed at all without learning. Those, therefore, who neglect to learn to
sing, live in sin, as they neglect what is necessary in order to their
attending one of the ordinances of God’s worship. Not only should persons make
conscience of learning to sing themselves, but parents should conscientiously
see to it, that their children are taught this among other things, as their
education and instruction belongs to them.
Third, are you not guilty of allowing yourselves in sin, in neglecting to do
your part towards the removal of scandals from among us? All persons that are in the
church, and the children of the church, are under the watch of the church. And
it is one of those duties to which we are bound by the covenant which we either
actually or virtually make, in uniting ourselves to a particular church, that
we will watch over our brethren, and do our part to uphold the ordinances of God
in their purity. This is the end of the institution of particular churches, viz. the maintaining
of the ordinances of divine worship there, in the manner which God hath
appointed.
Examine whether
you have not allowed yourselves in sin with respect to this matter, through
fear of offending your neighbors. Have you not allowedly neglected the proper
steps for removing scandals, when you have seen them. The steps of reproving
them privately, where the case would allow of it, and of telling them to the
church, where the case required it? Instead of watching over your brother, have
you not rather hid yourselves, that ye might not be witnesses against him? and
when you have seen scandal in him, have you not avoided the taking of proper
steps according to the case?
Fourth, art not thou one whose manner it is to come late to the public worship of God, and especially in winter, when the weather is cold? And dost thou
not live in sin in so doing? Consider whether it be a way which can be
justified, whether it be a practice which doth honor to God and religion,
whether it have not the appearance of setting light by the public worship and
ordinances of God’s house. Doth it not show that thou dost not prize such
opportunities, and that thou art willing to have as little of them as thou
canst? Is it not a disorderly practice? And if all should do as thou dost, what
confusion would it occasion?
Fifth, art thou not one whose manner it commonly is to sleep in the time of public service? And is not this to live in a way of sin? Consider the matter
rationally. Is it a thing to be justified, for thee to lay thyself down to
sleep, while thou are present in the time of divine service, and pretendest to
be one of the worshipping assembly, and to be hearing a message from God? Would
it not be looked upon as a high affront, an odious behavior, if thou shouldst
do so in the presence of a king, while a message was delivering to thee, in his
name, by one of his servants? Canst thou put a greater contempt on the message
which the King of kings sendeth to thee, concerning things of the greatest
importance, than from time to time to lay thyself down, and compose thyself to
sleep, while the messenger is delivering his message to thee?
Sixth. art thou not one who is not careful to
keep his mind intent upon what is said and done in public worship? Dost thou not, in the
midst of the most solemn acts of worship, suffer thy thoughts to rove after
worldly objects, worldly cares and concerns, or perhaps the objects of thy
wicked lusts and desires? And dost thou not herein live in a way of sin?
SECTION V
Self-examination concerning secret sins
I SHALL now
propose to you to examine yourselves, whether you do not live in some secret
sin, whether you do not live in the neglect of some secret duty, or secretly
live in some practice which is offensive to the pure and all-seeing eye of God.
Here you should examine yourselves concerning all secret duties, as reading,
meditation, secret prayer; whether you attend those at all, or if you do,
whether you do not attend them in an unsteady and careless manner. You should
also examine yourselves concerning all secret sins. Strictly inquire what your
behavior is, when you are hid from the eye of the world, when you are under no
other restraints than those of conscience, when you are not afraid of the eye
of man, and have nothing to fear but the all-seeing eye of God. — Here, among
many other things which might be mentioned, I shall particularly mention two.
I. Inquire
whether you do not live in the neglect of the duty of reading the Holy Scriptures. The Holy Scriptures were surely written to be read. And unless we be popish in our
principles, we shall maintain that they were not only given to be read by
ministers, but by the people too. It doth not answer the design for which they
were given, that we have once read them, and that we once in a great while read
something in them. They were given to be always with us, to be continually
conversed with, as a rule of life. As the artificer must always have his rule
with him in his work, and the blind man that walks must always have his guide
by him, and he that walks in darkness must have his light with him, so the
Scriptures were given to be a lamp to our feet, and
a light to our path.
That we may
continually use the Scriptures as our rule of life, we should make them our
daily companion, and keep them with us continually. Jos. 1:8, “This book of the
law shall not depart out of thy mouth, but thou shalt meditate therein day and
night.” See also Deu. 6:6-9. So Christ commands us to search the Scriptures,
John 5:39. These are the mines wherein we are to dig for wisdom as for hidden
treasures. Inquire, therefore, whether you do not live in the neglect of this
duty, or neglect it so far, that you may be said to live in a way of sin.
II. Inquire
whether you do not live in some way of secretly gratifying some sensual lust. There are many ways and degrees wherein a carnal lust may be indulged.
But every way is provoking to a holy God. Consider whether, although you
restrain yourselves from more gross indulgences, you do not, in some way or
other, and in some degree or other, secretly from time to time gratify your
lusts, and allow yourselves to taste the sweets of unlawful delight.
Persons may
greatly provoke God, by only allowedly gratifying their lusts in their thoughts
and imaginations. They may also greatly provoke God by excess and intemperance
in gratifying their animal appetites in those things which are in themselves
lawful. Inquire, therefore, whether you do not live in some sinful way or
other, in secretly gratifying a sinful appetite.
SECTION VI
Self-examination concerning our temper of
mind towards our neighbors — and our dealings with them.
I WOULD propose
to you to examine yourselves, whether you do not live in some way of sin, —
I. In the spirit
and temper of mind which you allow towards your neighbor.
First, do you not allow and indulge a passionate, furious disposition? If your natural
temper be hasty and passionate, do you truly strive against such a temper, and
labor to govern your spirit? Do you lament it, and watch over yourselves to
prevent it? Or do you allow yourselves in a fiery temper? Such a disposition
doth not become a Christian, or a man. It doth not become a man, because it unmans him. It turns a man from a
rational creature, to be like a wild beast. When men are under the prevalency
of a furious passion, they have not much of the exercise of reason. We are
warned to avoid such men, as being dangerous creatures, Pro. 22:24, 25, “Make
no friendship with an angry man; and with a furious man thou shalt not go, lest
thou learn his ways, and get a snare to thy soul.”
Second, do not you live in hatred towards some or other of your neighbors? Do
you not hate him for real or supposed injuries that you have received from him?
Do you not hate him because he is not friendly towards you, and because you
judge that he hath an ill spirit against you, and hates you, and because he
opposes you, and doth not show you that respect which you think belongs to you,
or doth not show himself forward to promote your interest or honor? Do you not
hate him because you think he despises you, has mean thoughts of you, and takes
occasion to show it? Do you not hate him because he is of the opposite party to
that which is in your interest, and because he has considerable influence in
that party.
Doubtless you
will be loth to call it by so harsh a name as hatred. But inquire seriously and impartially,
whether it be anything better. Do you not feel ill towards him? Do you not feel
a prevailing disposition within you to be pleased when you hear him talked
against and run down, and to be glad when you hear of any dishonor put upon
him, or of any disappointments which happen to him? Would you not be glad of an
opportunity to be even with him for the injuries which he hath done you? And
wherein doth hatred work but in such ways as these?
Third, inquire whether you do not live in envy towards some one at least of
your neighbors. Is not his prosperity, his riches, or his advancement in honor,
uncomfortable to you? Have you not, therefore, an ill will, or at least less
good will to him because you look upon him as standing in your way. You look
upon yourself as depressed by his advancement? And would it not be pleasing to
you now, if he should be deprived of his riches, or of his honors, not from
pure respect to the public good, but because you reckon he stands in your way?
Is it not merely from a selfish spirit that you are so uneasy at his
prosperity?
II. I shall
propose to your consideration, whether you do not live in some way of sin, and
wrong in your dealings with your neighbors.
First, inquire whether you do not from time to time injure and defraud those with whom you deal. Are your ways with your neighbor altogether
just, such as will bear a trial by the strict rules of the Word of God, or such
as you can justify before God? Are you a faithful person? May your neighbors
depend on your word? Are you strictly and firmly true to your trust, or
anything with which you are betrusted, and which you undertake? Or do you not
by your conduct plainly show, that you are not conscientious in such things?
Do you not live
in a careless sinful neglect of paying your debts? Do you not, to the detriment of your
neighbor, sinfully withhold that which is not your own, but his? Are you not
wont to oppress your neighbor? When you see another in necessity, do you not thence
take advantage to screw upon him? When you see a person ignorant, and perceive
that you have an opportunity to make your gains of it, are you not wont to take
such an opportunity? Will you not deceive in buying and selling, and labor to
blind the eyes of him of whom you buy, or to whom you sell, with deceitful
words, hiding the faults of what you sell, and denying the good qualities of what
you buy, and not strictly keeping to the truth, when you see the falsehood will
be an advantage to you in your bargain?
Second, do you not live in some wrong which you
have formerly done your neighbor
without repairing it? Are you not conscious that you have formerly, at some
time or other, wronged your neighbor, and yet you live in it, have never
repaired the injury which you have done him? If so, you live in a way of sin.
SECTION VII
Self-examination respecting charity towards
our neighbors, and conversation with them
I DESIRE you
would examine yourselves,
I. Whether you do
not live in the neglect of the duties of charity towards your neighbor. You may live in sin
towards your neighbor, though you cannot charge yourselves with living in any
injustice in your dealings. Here also I would mention two things.
First, whether you are guilty of sinfully
withholding from your
neighbor who is in want. Giving to the poor, and giving liberally and
bountifully, is a duty absolutely required of us. It is not a thing left to
persons’ choice to do as they please. Nor is it merely a thing commendable in
persons to be liberal to others in want. But it is a duty as strictly and
absolutely required and commanded as any other duty whatsoever, a duty from
which God will not acquit us. As you may see in Deu. 15:7, 8, etc. And the
neglect of this duty is very provoking to God. Pro. 21:13, “Whoso stoppeth his
ears at the cry of the poor, he also himself shall cry, and not be heard.”
Inquire,
therefore, whether you have not lived in a way of sin in this regard. Do you
not see your neighbor suffer, and pinched with want, and you, although sensible
of it, harden your hearts against him, and are careless about it? Do you not in
such a case, neglect to inquire into his necessities, and to do something for
his relief? Is it not your manner to hide your eyes in such cases, and to be so
far from devising liberal things, and endeavoring to find out the proper
objects and occasions of charity, that you rather contrive to avoid the
knowledge of them? Are you not apt to make objections to such duties, and to
excuse yourselves? And are you not sorry for such occasions, on which you are
forced to give something, or expose your reputation? — Are not such things
grievous to you? If these things be so, surely you live in sin, and in great
sin, and have need to inquire, whether your spot be not such as is not the spot
of God’s children.
Second, do you not live in the neglect of reproving your neighbor, when you
see him going on in a way of sin? This is required of us by the command of God,
as a duty of love and charity which we owe our neighbor. Lev. 19:17, “Thou
shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy
neighbour, and not suffer sin upon him.” When we see our neighbor going on in
sin, we ought to go, and in a Christian way deal with him about it. Nor will it
excuse us, that we fear it will have no good effect. We cannot certainly tell
what effect it will have. This is past doubt, that if Christians generally
performed this duty as they ought to do, it would prevent abundance of sin and
wickedness, and would deliver many a soul from the ways of death.
If a man going on
in the ways of sin, saw that it was generally disliked and discountenanced, and
testified against by others, it would have a strong tendency to reform him. His
regard for his own reputation would strongly persuade him to reform. For hereby
he would see that the way in which he lives makes him odious in the eyes of
others. When persons go on in sin, and no one saith anything to them in
testimony against it, they know not but that their ways are approved, and are
not sensible that it is much to their dishonor to do as they do. The
approbation of others tends to blind men’s eyes, and harden their hearts in
sin. Whereas, if they saw that others utterly disapprove of their ways, it
would tend to open their eyes and convince them.
If others neglect
their duty in this respect, and our reproof alone will not be so likely to be
effectual; yet that doth not excuse us. For if one singly may be excused, then
everyone may be excused, and so we shall make it no duty at all.
Persons often
need the reproofs and admonitions of others to make them sensible that the ways
in which they live are sinful. For, as hath been already observed, men are
often blinded as to their own sins.
II. Examine
yourselves, whether you do not live in some way of sin in your conversation with your neighbors. Men commit abundance of sin, not only in the business
and dealings which they have with their neighbors, but in their talk and
converse with them.
First, inquire whether you do not keep company with persons of a lewd and immoral behavior, with persons who do not make conscience of their ways, are not
of sober lives, but on the contrary, are profane and extravagant, and unclean
in their communication. This is what the Word of God forbids and testifies
against. Pro. 14:7, “Go from the presence of a foolish man, when thou
perceivest not in him the lips of knowledge.” Pro. 13:20, “A companion of fools
shall be destroyed.” The psalmist professes himself clear of this sin.
Psa.26:4, 5, “I have not sat with vain persons; neither will I go with
dissemblers: I have hated the congregation of evil doers, and will not sit with
the wicked.”
Do you not live
in this sin? Do you not keep company with such persons? And have you not found
them a snare to your souls? If you have any serious thoughts about the great
concerns of your souls, have you not found this a great hindrance to you? Have
you not found that it hath been a great temptation to you? Have you not been
from time to time led into sin thereby? Perhaps it may seem difficult wholly to
forsake your old wicked companions. You are afraid they will deride you, and
make game of you. Therefore you have not courage enough to do it. But whether
it be difficult or not, yet know this, that if you continue in such
connections, you live in a way of sin, and, as the Scripture saith, you shall be destroyed. You must either cut off your right hands, and pluck out your right
eyes, or else even go with them into the fire that never shall be quenched.
Second, consider whether in your conversation with others, you do not accustom
yourselves to evil speaking. How common is it for persons, when they
meet together, to sit and spend their time in talking against others, judging
this or that of them, spreading ill and uncertain reports which they have heard
of them, running down one and another, and ridiculing their infirmities! How much
is such sort of talk as this the entertainment of companies when they meet
together! And what talk is there which seems to be more entertaining, to which
persons will more listen, and in which they will seem to be more engaged, than
such talk! You cannot but know how common this is.
Therefore examine
whether you be not guilty of this. — And can you justify it? Do you not know it
to be a way of sin, a way which is condemned by many rules in the Word of God?
Are you not guilty of eagerly taking up any ill report which you hear of your
neighbor, seeming to be glad that you have some news to talk of, with which you
think others will be entertained? Do you not often spread ill reports which you
hear of others, before you know what ground there is for them? Do you not take
a pleasure in being the reporter of such news? Are you not wont to pass a
judgment concerning others, or their behavior, without talking to them, and
hearing what they have to say for themselves? Doth not that folly and shame
belong to you which is spoken of in Pro. 18:13, “He that answereth a matter
before he heareth it, it is folly and shame unto him”
This is utterly
an inquiry, a very unchristian practice, which commonly prevails, that men,
when they hear or know of any ill of others, will not do a Christian part, in
going to talk with them about it, to reprove them for it, but will get behind
their backs before they open their mouths, and there are very forward
to speak, and to judge, to the hurt of their neighbor’s good name. Consider
whether you be not guilty of this. Consider also how apt you are to be
displeased when you hear that others have been talking against you! How forward
are you to apply the rules, and to think and tell how they ought first to have
come and talked with you about it, and not to have gone and spread an ill
report of you, before they knew what you had to say in your vindication! How
ready are persons to resent it, when others meddle with their private affairs,
and busy themselves, and judge, and find fault, and declaim against them! How
ready are they to say, it is no business of theirs! Yet are you not guilty of
the same?
Third, is it not your manner to seem to countenance and fall in with the talk of the company in which you are, in that which is evil? When the company is vain in its talk, and
falls into lewd discourse, or vain jesting, is it not you manner, in such a
case, to comply and fall in with the company, to seem pleased with its talk, if
not to join with it, and help to carry on such discourse, out of compliance
with your company, though indeed you disapprove of it in your hearts? So
inquire, whether it be not your manner to fall in with your companions, when
they are talking against others. Do you not help forward the discourse, or at
least seem to fall in with their censures, the aspersions they cast on others,
and the reflections they make upon their neighbors’ characters?
There are some
persons, who, in case of difference between persons or parties, are double-tongued, will seem to fall in with both parties. When they are with those on one
side, they will seem to comply with them, and will condemn the other party; which is a very
vile and deceitful practice. Seeming to be friendly to both before their faces,
they are enemies to both behind their backs. And that upon so mean a motive as
the pleasing of the party with which they are in company. They injure both
parties, and do what in them lies to establish the difference between them.
Inquire whether or no this be your manner.
Fourth, is it not your manner, not to confine yourselves to strict truth in your conversation with your neighbors? Lying is accounted
ignominious and reproachful among men. And they take it in high disdain to be
called liars. Yet how many are there that do not so govern their tongues, as
strictly to confine them to the truth! There are various degrees of
transgressing in this kind. Some, who may be cautious of transgressing in one
degree, may allow themselves in another. Some, who commonly avoid speaking
directly and wholly contrary to truth, in a plain matter of fact, yet perhaps
are not strictly true in speaking of their own thoughts, desires, affections,
and designs, and are not exact to the truth, in the relations which they give
of things in conversation, scruple not to vary in circumstances, to add some
things, to make their story the more entertaining, will magnify and enlarge
things, to make their relation the more wonderful, and in things wherein their
interest or credit is concerned, will make false representations of things, will
be guilty of an unwarrantable equivocation, and a guileful way of speaking,
wherein they are chargeable with a great abuse of language. In order to save
their veracity, words and sentences must be wrested to a meaning quite beside
their natural and established signification. Whatever interpretation such men
put on their own words, they do not save themselves from the guilt of lying in
the sight of God. Inquire whether you be not guilty of living in sin in this
particular.
SECTION VIII
Self-examination respecting the families to
which we belong
EXAMINE
yourselves, whether you do not live in some way of sin in the families to which you belong. There are many persons who appear well among their neighbors and seem
to be of an honest, civil behavior in their dealings and conversation abroad,
yet if you follow them to their own houses, and to the families to which they
belong, there you will find them very perverse in their ways. There they live
in ways which are very displeasing to the pure all-searching eyes of God. You
have already been directed to examine your conversation abroad. You have been
directed to search the house of God, and to see if you have brought no
defilement into it. You have been directed to search your closets, to see if
there be no pollution or provocation there. Be advised now to search your houses, examine your
behavior in the families to which you belong, and see what your ways and
manners are there.
The houses to
which we belong are the places where the generality of us spend the greater
part of our time. If we respect the world as a man’s sphere of action, a man’s
own house is the greater part of the world to him; i.e. the greater part
of his actions and behavior in the world is limited within this sphere. We
should therefore be very critical in examining our behavior, not only abroad,
but at home. A great proportion of the wickedness of which men are guilty, and
that will be brought out at the day of judgment, will be the sin which they
shall have committed in the families to which they belong.
Therefore inquire
how you behave yourselves in the family relations in which you stand. As those relative
duties which we owe towards the members of the same family belong to the second
table of the law, so love is the general duty which comprises them all.
Therefore,
I. Examine
yourselves, whether you do not live in some way which is contrary to that love which is due to those who belong to the same family. Love, implying a
hearty good will, and a behavior agreeable to it, is a duty which we owe to all
mankind. We owe it to our neighbors, to whom we are no otherwise related than
as they are our neighbors. Yea, we owe it to those who stand in no relation to
us, except that they are of mankind, are reasonable creatures, the sons and
daughters of Adam. It is a duty that we owe to our enemies. How much more then
do we owe it to those who stand in so near a relation to us as a husband or
wife, parents or children, brethren or sisters!
There are the
same obligations on us to love such relatives as to love the rest of mankind.
We are to love them as men. We are to love them as our neighbors. We are to
love them as belonging to the same Christian church. And not only so, but here
is an additional obligation, arising from that near relation in which they stand
to us. This is over and above the other. The nearer the relation, the greater
is the obligation to love. To live in hatred, or in a way that is contrary to
love, towards any man, is very displeasing to God. But how much more towards
one of the same family! Love is the uniting band of all societies. Col. 3:14,
“And above all these things, put on charity which is the bond of perfectness.”
The union in love
in our own family should be so much the stronger, as that society is more
peculiarly our own, and is more appropriated to ourselves, or is a society in
which we are more especially interested. Christ saith, Mat. 5:22, “I say unto
you, whosoever is angry with his brother without a cause, shall be in danger of
the judgment; and whosoever shall say to his brother, Raca, shall be in danger
of the council; and whosoever shall say, Thou fool, shall be in danger of
hell-fire.” If this be true concerning those who are our brethren only as men,
or professing Christians, how much more concerning those who are of the same
family! If contention be so evil a thing in a town among neighbors, how much
more hateful is it between members of the same family! If hatred, envy, or
revenge, be so displeasing to God, towards those who are only our fellow
creatures, how much more provoking must it be between those that are our
natural brothers and sisters, and are one bone and flesh! If only being angry
with a neighbor without a cause be so evil, how much sin must needs be
committed in those broils and quarrels between the nearest relations on earth!
Let everyone
inquire how it is with himself. Do you not in this respect allow yourselves in
some way of sin? Are you not often jarring and contending with those who dwell
under the same roof? Is not your spirit often ruffled with anger towards some
of the same family? Do you not often go so far as to wish evil to them in your
hearts, wish that some calamity would befall them? Are you not guilty of
reproachful language towards them, if not of revengeful acts? Do you not
neglect and refuse those offices of kindness and mutual helpfulness which
become those who are of one family? Yea, are there not some who really go so
far, as in some degree to entertain a settled hatred or malice against some of
their nearest relations? — But here I would particularly apply myself,
First, to husbands and wives. Inquire whether you do not live in some way
of sin in this relation. Do you make conscience of performing all those duties
which God in his word requires of persons in this relation? Or do you allow
yourselves in some ways which are directly opposite thereto? Do you not live in
ways that are contrary to the obligations into which you entered in your
marriage-covenant? The promises which you then made are not only binding as
promises which are ordinarily made between man and man, but they have the
nature of vows or promissory oaths. They are made in the presence of God
because they respect him as a witness to them. And therefore the
marriage-covenant is called the covenant of God. Pro. 2:17, “which forsaketh the guide of
her youth, and forgetteth the covenant of her God.” When you have vowed that
you will behave towards those to whom you are thus united, as the Word of God
directs in such a relation, are you careless about it, no more thinking what you
have promised and vowed, regardless how you perform those vows?
Particularly, are
you not commonly guilty of bitterness of spirit towards one another, and of
unkindness in your language and behavior? If wrath, and contention, and unkind
and reproachful language, be provoking to God, when only between neighbors,
what is it then between those whom God hath joined together to be one flesh,
and between whom he hath commanded so great and dear a friendship to be
maintained? Eph. 5:28, 29, “So ought men to love their wives, as their own
bodies. He that loveth his wife, loveth himself. For no man ever yet hated his
own flesh; but nourisheth and cherisheth it, even as the Lord the church.” Eph.
5:25, “Husbands, love your wives, even as Christ also loved the church, and
gave himself for it.”
It is no excuse
at all for either party to indulge bitterness and contention in this relation,
that the other party is to blame. For when was there ever one of fallen mankind
to be found who had no faults? When God commanded such an entire friendship
between man and wife, he knew that the greater part of mankind would have
faults. Yet he made no exception. And if you think your yoke-fellows have
faults, you should consider whether you yourselves have not some too. There
never will be any such thing as persons living in peace one with another, in
this relation, if this be esteemed a sufficient and justifiable cause of the
contrary. It becomes good friends to cover one another’s faults: Love covers a multitude of faults. Pro. 10:12, “Hatred stirreth up strife; but love covereth all sins.”
But are not you rather quick to spy faults, and ready to make the most of them.
Are not very little things often the occasion of contention between you? Will
not a little thing often ruffle your spirits towards your companions? And when
any misunderstanding is begun, are you not guilty of exasperating one another’s
spirits by unkind language, until you blow up a spark into a flame?
Do you endeavor
to accommodate yourselves to each other’s tempers? Do you study to suit each
other? Or do you set up your own wills, to have your own ways, in opposition to
each other, in the management of your family concerns? Do you make it your
study to render each other’s lives comfortable? Or is there not, on the contrary,
very often subsisting between you a spirit of ill will, a disposition to vex
and cross one another?
Husbands do
sometimes greatly sin against God, in being of an unkind imperious behavior
towards their wives, treating them as if they were servants; and (to mention
one instance of such treatment in particular) laying them under unjust and
unreasonable restraints in the use and disposal of their common property;
forbidding them so much as to dispose of anything in charity, as of their own
judgment and prudence. This is directly contrary to the Word of God, where it
is said of the virtuous wife, Pro. 31:20, that “she stretcheth out her hand to
the poor; yea, she reacheth forth her hands to the needy.” If God hath made
this her duty, then he hath given her this right and power, because the duty
supposes the right. It cannot be the duty of her who hath no right to dispose
of anything, to stretch forth her hand to the poor, and to reach forth her
hands to the needy.
On the other
hand, are not the commands of God, the rules of his word, and the solemn vows
of the marriage-covenant, with respect to the subordination which there ought
to be in this relation, made light of by many? Eph. 5:22, “Wives, submit
yourselves to your own husbands, as unto the Lord:” so Col. 3:18. What is
commanded by God, and what hath been solemnly vowed and sworn in his presence,
certainly ought not to be made a jest of. And the person who lightly violates
these obligations, will doubtless be treated as one who slights the authority
of God, and takes his name in vain.
Second, I shall apply myself to parents and
heads of families. Inquire whether
you do not live in some way of sin with respect to your children, or others
committed to your care: and particularly inquire,
1. Whether you do
not live in sin by living in the neglect of
instructing them. Do you not
wholly neglect the duty of instructing your children and servants? Or if you do
not wholly neglect it, yet do you not afford them so little instruction, and
are you not so unsteady, and do you not take so little pains in it, that you
live in a sinful neglect? Do you take pains in any measure proportionate to the
importance of the matter? You cannot but own that it is a matter of vast
importance, that your children be fitted for death, and saved from hell. And
that all possible care be taken that it be done speedily. For you know not how
soon your children may die. Are you as careful about the welfare of their souls
as you are of their bodies? Do you labor as much that they may have eternal
life, as you do to provide estates for them to live on in this world?
Let every parent
inquire whether he do not live in a way of sin in this respect. And let masters
inquire whether they do not live in a way of sin, in neglecting the poor souls
of their servants whether their only care be not to make their servants
subservient to their worldly interest, without any concern what becomes of them
to all eternity.
2. Do you not
live in a sinful neglect of the government of your families? Do you not live in the
sin of Eli? Who indeed counseled and reproved his children, but did not
exercise government over them. He reproved them very solemnly, as 1 Sam. 2:23,
24, 25, but he did not restrain them, by which he greatly provoked God, and
brought an everlasting curse upon his house. 1 Sam. 3:12, “In that day I will
perform against Eli all things which I have spoken concerning his house. When I
begin, I will also make an end. I will judge his house for ever; because his
sons made themselves vile, and he restrained them not.”
If you say you
cannot restrain your children, this is not excuse. For it is a sign that you
have brought up your children without government, that your children regard not
your authority. When parents lose their government over their children, their
reproofs and counsel signify but little. How many parents are there who are
exceedingly faulty on this account! How few are there who are thorough in
maintaining order and government in their families! How is family-government in
a great measure vanished! And how many are as likely to bring a curse upon
their families, as Eli! This is one principal ground of the corruptions which
prevail in the land. This is the foundation of so much debauchery, and of such
corrupt practices among young people. family-government is in a great measure
extinct. By neglect in this particular, parents bring the guilt of their
children’s sins upon their own souls, and the blood of their children will be
required at their hands.
Parents sometimes
weaken one another’s hands in this work; one parent disapproving what the other
doth; one smiling upon a child, while the other frowns; one protecting, while
the other corrects. When things in a family are thus, children are [likely] to
be undone. Therefore let everyone examine whether he do not live in same way of
sin with respect to this matter.
Third, I shall now apply myself to children. Let them examine themselves, whether they
do not live in some way of sin towards their parents. Are you not guilty of
some undutifulness towards them, in which you allow yourselves? Are you not
guilty of despising your parents for infirmities which you see in them?
Undutiful children are ready to contemn their parents for their infirmities.
Are not you sons of Ham, who saw and made derision of his father’s nakedness,
whereby he entailed a curse on himself and his posterity to this day. And not
the sons of Shem and Japheth, who covered the nakedness of their father? Are
you not guilty of dishonoring and despising your parents for natural
infirmities, or those of old age? Pro. 23:22, “Despise not thy mother when she
is old.” Doth not that curse belong to you, in Deu. 27:16, “Cursed be he that
setteth light by his father or his mother?”
Are you not wont
to despise the counsels and reproofs of your parents? When they warn you
against any sin, and reprove you for any misconduct, are you not wont to set
light by it, and to be impatient under it? Do you honor your parents for it? On
the contrary, do you not receive it with resentment, proudly rejecting it? Doth
it not stir up corruption, and a stubborn and perverse spirit in you, and
rather make you to have an ill-will to your parents, than to love and honor
them? Are you not to be reckoned among the fools mentioned Pro. 15:5, “A fool
despiseth his father’s instruction?” And doth not that curse belong to you.
Pro. 30:17, “The eye that mocketh at his father, and despiseth to obey his
mother, the ravens of the valley shall pick it out, and the young eagles shall
eat it?”
Do you not allow
a fretful disposition towards your parents when they cross you in anything? Are
you not apt to find fault with your parents, and to be out of temper with them?
Consider, that if
you live in such ways as these, you not only live in sin, but in that sin, than
which there is scarcely anyone oftener threatened with a curse in the Word of
God.
SECTION IX
Awakening considerations for
self-examination.
WE come now to
mention some things, in order to convince those who, upon examination, find
that they do live in some way of sin, of the importance of their knowing and
amending their manner of life. You have had directions laid before you, how to
find out whether you do live in any way of sin or not. And you have heard many
particulars mentioned as proper subjects for your examination of yourselves.
How then do you find things? Do you find yourselves clear of living in any way
of sin? I mean not whether you find yourself clear of sin. That is not expected
of any of you. For there is not a man upon earth that doeth good, and sinneth
not, 1 Kin. 8:46. But is there not some way of sin in which you live, which is your stated way or practice? There are
doubtless some who are clear in this matter, some “who are undefiled in the
way, and do no iniquity,” Psa. 119:1, 2, 3.
Let your own
consciences answer how you find with respect to yourselves, by those things
which have been proposed to you. Do you not find that you are guilty? That you live in a way of sin,
and have allowed yourselves in it? — If this be the case, then consider the following
things.
I. If you have
been long seeking salvation, and have not yet succeeded, it may be this
hath been the cause. You have perhaps wondered what hath been the matter, that
you have been so long a time under concern about your salvation, that you have
taken so much pains, and all earnestly to God, yet he doth not regard you.
Others obtain comfort, but you are left in darkness. But is it any wonder at
all, if you have lived in some way of sin all this while? If you have lived in
any sinful way, this is a sufficient reason why all your prayers and all your
pains have been blasted.
If all this while
you have lived in some sinful way, so far you have failed of seeking salvation
in the right way. The right way of seeking salvation is to seek it in the
diligent performance of all duties, and in the denial of all ungodliness. If
there be any one member that is corrupt, and you cut it not off, there is
danger that it will carry you to hell (Mat. 5:29, 30).
II. If grace have
not been flourishing, but, on the contrary, in languishing circumstances in your souls, perhaps this is the cause. The way to grow
in grace is to walk in the way of obedience to all the commands of God, to be
very thorough in the practice of religion. Grace will flourish in the hearts of
those who live in this manner. But if you live in some way of sin, that will be
like some secret disease at your vitals, which will keep you poor, weak, and
languishing.
One way of sin
lived in will wonderfully keep you down in your spiritual prosperity, and in
the growth and strength of grace in your hearts. It will grieve the Holy Spirit
of God, and will in a great measure banish him from you. This will prevent the
good influence of the word and ordinances of God to the causing of grace to flourish
in you. It will be a great obstacle to their good effect. It will be like an
ulcer within a man, which, while it remains, will keep him weak and lean,
though you feed him with ever so wholesome food, or feast him ever so daintily.
III. If you have
been left to fall into great sin, perhaps this was the occasion of it. If
you have been left greatly to wound your own souls, perhaps this was what made
way for it, that you allowed yourselves in some way of sin. A man who doth not
avoid every sin, and is not universally obedient, cannot be well guarded
against great sins. The sin in which he lives will be always an inlet, an open
door, by which Satan from time to time will find entrance. It is like a breach
in your fortress, through which the enemy may get in, and find his way to you
greatly to hurt and wound you.
If there be any
way of sin which is retained as an outlet to corruption, it will be like a
breach in a dam, which, if it be let alone, and be not stopped, will grow
bigger and wider, and will endanger the whole. If any way of sin be lived in,
it will be like Gideon’s ephod, which was a snare to him and his house.
IV. If you live
very much in spiritual darkness, and without the comfortable presence of
God, it may be this is the cause. If you complain that you have but little
sweet communion with God, that you seem to be left and deserted of God, that
God seems to hide his face from you, and but seldom gives you the sweet views
of his glory and grace, that you seem to be left very much to grope in darkness,
and to wander in a wilderness. Perhaps you have wondered what is the matter;
you have cried to God often, that you might have the light of his countenance,
but he heareth you not. And you have sorrowful days and nights upon this
account. But if you have found, by what hath been said, that you live in some
way of sin, it is very probably that is the cause, that is the root of your
mischief, that is the Achan, the troubler that offends God, and causes
him to withdraw, and brings so many clouds of darkness upon your souls. You
grieve the Holy Spirit by the way in which you live. And that is the reason
that you have no more comfort from him.
Christ hath
promised, that he will manifest himself to his disciples. But it is upon the
condition that they keep his commands. John 14:21, “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 to
him.” But if you habitually live in disobedience to any of the commandments of
Christ, then it is no wonder that he doth not give you the comfortable
manifestations of himself. The way to receive the special favors of God, and to
enjoy comfortable communion with him, is to walk closely with him.
V. If you have
been long doubting about your condition, perhaps this is the cause. If persons be
converted, the most likely way to have the evidences of it clear, and to have
the Spirit of God witnessing with our spirits, that we are the children of God,
is to walk closely with God. This, as we have observed already, is the way to
have grace in a flourishing state in the soul. It is the way to have the habits
of grace strengthened, and the exercises of it lively. And the more lively the
exercises of grace are, the more likely will they be to be seen. Besides, this
is the way to have God manifesting himself to us, as our father and our friend,
to have the manifestations and inward testimonies of his love and favor.
But if you live
in some way of sin, it is no wonder if that greatly darkens your evidences, as
it keeps down the exercises of grace, and hides the light of God’s countenance.
And it may be that you never will come to a comfortable resolution of that point,
whether you be converted or not, until you shall have wholly forsaken the way
of sin in which you live.
VI. If you have
met with the frowns of Providence, perhaps this has been the cause. When you
have met with very sore rebukes and chastisements, that way of sin hath
probably been your troubler. Sometimes God is exceedingly awful in his dealings
with his own people n this world for their sins. Moses and Aaron were not
suffered to enter into Canaan because they believed not God, and spake
unadvisedly with their lips at the waters of Meribah. And how terrible was God
in his dealings with David! What affliction in his family did he send upon him!
One of his sons ravishing his sister, another murdering his brother, and having
expelled his father out of his kingdom, openly in the sight of all Israel, and
in the sight of the sun, defiling his father’s concubines on the top of the
house, and at last coming to a miserable end? Immediately after this followed
the rebellion of Sheba, and he had this uncomfortable circumstance attending
the end of his life, that he saw another of his sons usurping the crown.
How awfully did
God deal with Eli for living in the sin of not restraining his children from
wickedness! He killed his two sons in one day, brought a violent death upon Eli
himself, took the ark from him and sent it into captivity, cursed his house
forever, and sware that the iniquity of his house should not be purged with
sacrifice and offering forever, that the priesthood should be taken from him
and given to another family, and that there should never be an old man in his
family.
Is not some way
of sin in which you live the occasion of the frowns and rebukes of Providence
which you have met with? True, it is not the proper business of your neighbors
to judge you with respect to events of providence. But you yourselves ought to
inquire wherefore God is contending with you, Job 9:10.
VII. If death be terrible to you, perhaps this is the foundation of it. When you think of dying, you
find you shrink back at the thought. When you have any illness, or when there
is anything which seems any way to threaten life, you find you are affrighted
by it. The thoughts of dying and going into eternity are awful to you. And that
although you entertain a hope that you are converted. If you live in some way
of sin, probably this is very much the foundation of it. This keeps your minds
sensual and worldly, and hinders a lively sense of heaven and heavenly
enjoyments. This keeps grace low, and prevents that relish of heavenly enjoyments
which otherwise you would have. This prevents your having the comfortable sense
of the divine favor and presence. And without that no wonder you cannot look
death in the face without terror.
The way to have
the prospect of death comfortable, and to have undisturbed peace and quiet when
we encounter death, is to walk closely with God, and to be undefiled in the way
of obedience to the commands of God. And that it is otherwise sometimes with
truly godly persons, is doubtless frequently owing to their living in ways
displeasing to God.
VIII. If you find
by these things which have been proposed to you that you have lived in a way of
sin, consider that if you henceforward live in the same way, you will live in known sin. Whether in
time past it have been known sin or not, though you may have hitherto lived in
it through ignorance or inadvertence, yet if now you be sensible of it,
henceforward, if you continue in it still, it will not be a sin of ignorance, but you will be
proved to be of that class of men who live in ways of known
sin.