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 stumbling-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 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 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 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, 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; so 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. 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

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.


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.

1. From 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 it 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 good to the man: and that which is pleasing, the mind is 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 irregularly 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 live in 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 neighbour, the more will he be disposed to think, that he has just cause to hate him, and that his neighbour 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. iv. 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 favour 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 favour, and in favour 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 neighbour, 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 wilfulness conscience, or respect to the public good-Thus they find good names for all their evil


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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 to-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 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. 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. xxviii. 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 displeas ing 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

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