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but he did not trust to that; he was still afraid lest there miglit 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.
1. 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 Saviour. This is what the apostle insists upon with the Corin. thians, 2 Cor. xiii. 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 bope 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, Psal. xiv. 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.
2. 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, some thing which God expects we should do; whether we do not go into some practice or manner of behaviour, 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 Ionoron silts.
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,
(1.) 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 every thing 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; Deut. iv. 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 keart all the days of ihy life. And v. 15, 16. Take ye therefore good heed to yourselves, lest ye corrupt yourselves. And Deut. vi. 17. You shall diligently keep the commandments of the Lord your God, and his testimonies, and his statutes which he hath commanded thee. And Prov. iv. 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 ; Matt. xxvi. 41, and Luke xxi. 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. v. 15. See that ye walk circumspectly. So that if we be found in
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.
(2.) If we live in any way of sin, we live in a way whereby God is dishonoured; but the honour of God ought to be sapremely regarded by all. If every one would make it his great care in all things to obey God, to live justly and holily, to walk in every thing 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 honour 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 dishonour 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 behaviour in some things is very unlovely, and such as is an offence and stunbling-block to others, and gives occasion to the enemy to blaspheme.
(3.) 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 any thing 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 lo 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 wilfully, 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 !
(4.) 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 morti. fied 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, endeavouring, by all manner of wiles and devices, to lead us astray into bypaths. 2 Cor. xi. 2, 3. I am jealous over you. I fear, lest by any means, as the serpent beguiled Eve through his subtlety; 80 your minds should be corrupted from the simplicity that is in Christ. 1 Pet. v. 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.
(5.) 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. 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. Psal. xix. 12. Who
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. iii. 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 10-day, lest any of you be hardened through the deceitfulness of sin.
Men can more easily see faults in others then they can in themselves. When they see others out of the way, they will presently condemn them, when perbaps 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. Prov. xxi. 2. Every way of man is right in his own eyes. The heart in this matter is exceedingly deceitful. Jer. xvii. 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, Prov. xxvii. 26. He that trusteth his own heart is a fool.
2. Satan also sets in with our deceitful lusts, and labours to blind us in this matter. He is continually endeavouring 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 labours to blind and deceive; it hath been his work ever since he began it with our first parents.
3. Sometimes men are not sensible, because they are stupified through custom. Custom in an evil practice stupifies the mind, so that it makes any way of sin, which at first was offensive to conscience, after a while, to seem harmless.
4. 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 practised 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 favour of them, and takes off the sense of their evil. Or if they be observed to be commonly