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The Necessity of Self-Examination, pt. 5

by Jonathan Edwards (1703-1758)


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. (Ps. 139:23-24, AV). 


Section 3 (cont. from the June/July 2003 issue)


What method we ought to take,

in order to find out whether

we do not live in some way of sin.


 That you may the more successfully use those means to know whether you do not live in some way of sin; be advised,

1. 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, “And is profitable for doctrine for reproof, for correction, for instruction in righteousness.” (2 Tim. 3:16.) 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 eases; 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.

2. 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 and 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.

3. Examine yourselves, whether all the ways in which you live, are likely to be pleasant to think of upon a death bed. 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 the same reflections would be very uncomfortable if they were 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 deathbed, 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 endeavour 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.

4. 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 behaviour, 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 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 back-biting us. They do it from ill will, and to do us on injury; but in this way we may turn it to our own good.

5. 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 behaviour 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 neighbour. Your malicious and revengeful spirit towards your neighbour, 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 neighbour, 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.

6. 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 camel 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, “As in water face answereth to face, so the heart of man to man.” (Prov. 27:12.)