In view of the positive injunction of Scripture, above quoted, no
argument is necessary to show that self-examination is a duty. But if
the word of God had been silent upon the subject, the importance of
self-knowledge would have been a sufficient motive for searching into
the secret springs of action which influence our conduct. A person
ignorant of his own heart, is like a merchant, who knows not the state
of his accounts, while every day liable to become a bankrupt; or, like
the crew of a leaky vessel, who are insensible to their danger. The
professed follower of Christ, who knows not whether he is a true or
false disciple, is in a condition no less dangerous. And, as the heart
is deceitful _above all things_, it becomes a matter of the utmost
importance that we should _certainly know_ that we are the children of
God. Although we may be Christians, without the assurance of our
adoption, yet we are taught in the Holy Scriptures, that such assurance
is attainable. Job, in the midst of his affliction, experienced its
comforting support. "I _know_," says he, "that my Redeemer liveth."
David says with confidence, "I _shall_ be satisfied, when I awake with
thy likeness." Paul also expresses the same assurance. "I _know_ whom I
have believed, and am persuaded that he is able to keep that which I
have committed unto him against that day." All Christians are taught to
expect the same, and exhorted to strive after it. "And we desire that
_every one of you_, do show the same diligence to _the full assurance of
hope_, unto the end." "Let us draw near with a true heart, in _full
assurance of faith_." "Beloved, if our heart condemn us not, then have
we _confidence_ toward God." "He that believeth on the Son of God hath
the witness in himself." "For ye have not received the spirit of bondage
again to fear; but ye have received the spirit of adoption, whereby we
cry, Abba Father. The Spirit itself beareth witness with our spirit,
that we are the children of God." "Grieve not the Holy Spirit of God,
whereby ye are _sealed_ unto the day of redemption."
But, as gold dust is sometimes concealed in the sand, so grace in the
heart may be mingled with remaining corruption, so that we cannot
clearly distinguish its motions. It might not be for the benefit of a
person of such low attainments in the divine life, to receive an
assurance of God's favor, until these corruptions have been so far
subdued, as to give the principle of grace an ascendency over all the
faculties of the soul. Hence God has wisely directed that the sure
evidence of adoption can be possessed only by those who have made such
eminent progress in holiness, as to be able to discern the fruits of the
Spirit in their hearts and lives. The _witness of the Spirit_ must not
be sought in any sudden impulses upon the mind; but in the real work of
grace in the heart, conforming it to the image of God. Even if God
should indulge us with such impulses or impressions, they would not be
certain evidence of our adoption; because Satan can counterfeit the
brightest experiences of this kind. Hence, we may account for the
_strong confidence_ which is sometimes expressed by young converts, who
afterwards fall away. But when the image of God can be seen in our
hearts and lives, we may be _certain_ that we are his children. That
this is the true witness of the Spirit, maybe inferred from the passage
last quoted. When this epistle was written, it was the custom of princes
to have their names and images stamped upon their seals. These seals,
when used, would leave the impression of the name and image of their
owners upon the wax. So, when God sets his seal upon the hearts of his
children, it leaves an impression of his name and image. The same thing
may be intended in Revelation, where Jesus promises to give him that
overcometh "a white stone, and in the stone a _new name_ written." A
figure somewhat similar is also used in the third chapter of Malachi.
Speaking of the Messiah, the prophet says, "He shall sit as a refiner
and purifier of silver." A refiner of silver sits over the fire, with
his eye steadily fixed upon the precious metal in the crucible, until he
sees _his own image_ in it, as we see our faces in the glass. So the
Lord will carry on his purifying work in the hearts of his children,
till he sees his own image there. When this image is so plain and clear
as to be distinctly discerned by us, then the Spirit of God bears
witness with our spirits, that we are his children. As _love_ is the
most prominent and abiding fruit of the Spirit, it may be the medium
through which the union between God and the soul is seen; and by which
the child of God is assured of his adoption. A strong and lively
exercise of a childlike, humble love, may give a clear evidence of the
soul's relation to God, as his child. "Love is of God, and every one
that loveth, is born of God, and knoweth God. He that loveth not,
knoweth not God, for _God is love_." As God is love, the exercise of
that holy principle in the heart of the believer shows the impression of
the divine image. "God is love, and he that dwelleth in love, dwelleth
in God, and God in him." Hence the apostle John says, "We _know_ that we
have passed from death unto life, because we love the brethren." But, if
this love is genuine, it will regulate the emotions of the heart, and
its effects will be visible in the lives of those who possess it. The
same apostle says, "By this we know that we love the children of God,
when we love God and _keep his commandments_." So that in order to have
certain evidence of our adoption into the blessed family, of which Jesus
is the Elder Brother, all the fruits of the Spirit must have grown up
to some degree of maturity.
From the foregoing remarks, we see the great importance of
_self-examination_. We must have an intimate acquaintance with the
operations of our own minds, to enable us to distinguish between the
exercise of gracious affections and the selfish workings of our own
hearts. And, unless we are in the constant habit of diligent inquiry
into the character of our emotions, and the motives of our actions, this
will be an exceedingly difficult matter. The Scriptures specify several
objects for which this inquiry should be instituted:
I. _To discover our sins, that we may come to Christ for pardon, and for
grace to subdue them._ David prays, "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." The prophet Jeremiah says,
"Let us search and try our ways, and _turn again_ unto the Lord." This
examination should be a constant work. We should search into the motives
of every action, and thoroughly examine every religious feeling, to
know, if possible, whether it comes from the Spirit of God, or whether
it is a fire of our own kindling. We must be cautious, however, lest, by
diverting our attention from the truth, to examine the nature of the
emotions produced by it, we should lose them altogether. This can better
be determined afterward, by recalling to recollection these emotions,
and the causes which produced them. If they were called forth by correct
views of truth, and if they correspond in their nature with the
descriptions of gracious affections contained in the Bible, we may
safely conclude them to be genuine.
But, as we are often under the necessity of acting without much
deliberation; as we are so liable to neglect duty; and as every duty is
marred by so much imperfection, it is not only proper, but highly
necessary, that we should have stated seasons for retiring into our
closets, and calmly and deliberately reviewing our conduct, our
religious exercises, and the prevailing state of our hearts, and
comparing them with the Word of God. There are two very important
reasons why this work should be performed at the close of every day. 1.
If neglected for a longer period, we may forget both our actions and our
motives. It will be very difficult for us afterwards to recall them, so
as to subject them to a thorough examination. 2. There is a great
propriety in closing up the accounts of every day. "Sufficient unto the
day is the evil thereof." Every day will bring with it work enough for
repentance. Again, when we lie down, we may awake in eternity. What then
will become of those sins which we have laid by for the consideration of
another day? Let us, then, never give sleep to our eyes till we have
searched out every sin of the past day, and made fresh application to
the blood of Christ for pardon. I know this is a very difficult work;
but, by frequent practice, it will become less so. I have prepared
several sets of questions, from which you may derive some aid in the
performance of this duty. By sitting down in your closet, after
finishing the duties of the day, and seriously and prayerfully engaging
in this exercise, you may try your conduct and feelings by the rules
laid down in the Word of God. You may thus bring to remembrance the
exercises of your heart, as well as your actions; and be reminded of
neglected duty, and of those great practical truths, which ought ever to
be kept before your mind. You may bring up your sins, and set them in
order before you; and discover your easily besetting sins. You may be
led to exercise penitential sorrow of heart, and be driven anew to the
cross of Christ for pardon, and for strength to subdue indwelling
corruption. Whenever you discover that you have exercised any correct
feeling, or that your conduct has in any respect been conformed to the
word of God, acknowledge with gratitude his grace in it, and give him
the glory. Wherein you find you have been deficient, confess your sin
before God, and apply afresh to the blood of Christ, which "cleanseth
from all sin." But be cautious that you do not put your feelings of
regret, your tears and sorrows, in the place of the great sacrifice.
Remember that no degree of sorrow can atone for sin; and that only is
_godly sorrow_ which leads to the blood of Jesus. Any peace of
conscience, obtained from any other source, must be false peace. It is
_in believing_, only, that we can have _joy and peace_.
You will find advantage from varying this exercise. When we frequently
repeat anything in the same form, we are in danger of acquiring a
careless habit, so that it will lose its effect. Sometimes take the ten
commandments, and examine your actions and motives by them. And, in
doing this, you will find great help from the explanation of the
commandments contained in the Assembly's Shorter Catechism. This shows
their spirituality, and brings them home to the heart. Again, you may
take some portion of Scripture, which contains precepts for the
regulation of our conduct, and compare the actions of the day with them.
Or, you may take the life of Christ as a pattern, compare your conduct
and motives with it, and see whether in all things you have manifested
his spirit.
But do not be satisfied till the exercise, however performed, has taken
hold of the heart, and led to penitence for sin, and a sense of pardon
through the blood of Christ, which accompanies true contrition; for "the
Lord is nigh unto them that are of a broken heart; and saveth such as be
of a contrite spirit."
I have inserted several sets of questions for every day in the week,
differing in length, to prevent monotony, and to accommodate those
occasions when you have more or less time.