impartial in sifting ourselves, that no sin of omission or commission may be passed over; for what a high strain of folly is it, to be subtle to conceal any sin from ourselves, when all are open to the all-seeing eye of God? Men are apt to be insensible of sins of omission; but there is no mere sin of omission. Every sin so called proceeds from a dislike of the commanded duty, which exposes to God's awful judgment. The more the mind is amended and renewed, the more it discovers sins which were undiscerned before. (3.) There must be a fixed resolution to reform what is culpable in our lives. The soul can never recover its lapse from above, but by returning thither; that is, by a real performance of the duties of the law, which fully represent the Lawgiver's will and sovereignty. Now the reflecting upon our hearts and lives, to improve the good and correct the evil in them, is very useful for that end. (4.) It must be frequent, lest we become ignorant and forgetful of ourselves. Some of the wiser heathens made this scrutiny every day. It is related of Sextius a philosopher, that in the end of the day, he throughly examined the actions of it; What evil have I cured? What vice have I resisted? In what am I become better? Seneca tells us it was his daily practice, to give an account of his actions before the judicatory of conscience.' The author of the Golden Verses gives counsel in order to proficiency in virtue, to revise in our thoughts at night, Wherein have I transgressed? "Faciebat hoc Sextius, ut consummata die antequam se ad nocturnam quietem recepisset, interrogaret animum suum, Quod hodie malum sanasti? Cui vitio obstitisti? Qua parte melior es? Quotidie apud me causam dico." Sen. de Ira. What have I done? What have I omitted?1 By doing this, we shall preserve conscience more tender and sensible; for continuance in sin hardens it. This will be a preventive medicine; for, if the sting of remorse follow our omissions of good and commissions of evil, and a divine joy be felt in the remembrance of our progress in holiness, this will be a constant motive to restrain us from sinful actions and form us to perfection. Besides, there is a great difference between the habits of the body, and of the mind. The first wear out and decay by continual use; but habits of the mind, by frequent practice, whether vicious or virtuous, increase and are confirmed. And, since in the most excellent saints there remain sins of human weakness, the renewing of our repentance every day is necessary, to obtain the pardon of sin promised to all that mourn and strive against it. We are commanded not to let the sun go down on our own wrath; much less on God's. Let us also, every morning, look forwards to the duty of the valuable part of our lives, the day before us; and the proper seasons of doing it; and charge our souls with a diligent regard thereto. It is prudent advice, to make slothful servants industrious; in the morning to prescribe their work, and in the evening to require an account of what is done, or left undone; and to commend or censure, reward or punish, according to their diligence or neglect. There are rarely found servants of so depraved a temper, so untractably rebellious to authority and reason, but they will mend by this · Πῇ παρέβην ; τί δ' ἔρεξα ; τί μοι δέον οὐκ ἐτελέσθη ; 1 "Nulla est hominis nequissimi arctior custodia, quem operis exactio." managing. Let this duty be constantly and duly practised, and it will be of infinite profit to us. We read in the process of the creation, that God revised the works of every day, and saw they were good; and in the end saw they were very good, and ordained a sabbath, a sign of his complacence in his works. Thus, if in the review of our actions we find that our conversation has been in godly sincerity, that we have been faithful to God and our souls in striving after perfection, the reflection will produce rest and joy unspeakable; joy which centres in the heart and is united to the substance of the soul; joy which will flourish in adversity when carnal joy withers; joy that will not leave us at death, but pass with us into the eternal world. This oil of gladness will make us more active and cheerful in our universal duty. But if we have been slack and careless in religion, if sins have been easily entertained, and easily excused; the penitent remembrance will embitter sin, and make us more vigilant for the future. To render this duty more profitable, we should compare ourselves with ourselves, and with others. 1. With ourselves, that we may understand whether we are advancing towards perfection. Sometimes there is a gradual declension in the saints themselves, yet not observed. When Samson had lost his mysterious hair, on preserving which his strength depended, and the Philistines had seized him, he awoke out of his sleep, and said, I will go out as at other times before, and shake myself; and he wist not that the Lord was departed from him.' Thus many decline in their valuation and affection to things spiritual, and are less circumspect in their conversation, less fervent in their desires of grace, less faithful in the improvement of it, than formerly; and this deserves heart-breaking sorrow. 2. The comparing of ourselves with others, who have excelled us in holiness, and have been more watchful to abstain from sin, and more zealous in doing good, is very useful. This will wash off the colour of the common excuse, that, without the holiness of an angel, it is impossible to be preserved undefiled in the midst of sensual temptations. But, as the philosopher demonstrated the possibility of motion, by walking before a captious caviller who denied it, so when many saints, who have the same frail natures and are surrounded with the same temptations, keep themselves pure in their dispositions and actions; when they are regular in duties of civil conversation with men, and in holy communion with God; and we that have the same Spirit of grace, and word of grace, to instruct and assist us, fall so short of their attainments, how will the comparison upbraid us, and cover us with confusion! The deceitfulness of the heart is discovered in this, that men are very apt to please themselves by comparison with those who are notoriously worse; and are averse from considering those who are eminently better. But this will be of no avail in the day of judgment. The law of God is the rule to which we must conform, not the examples of others. Besides, how can any expect that the wickedness of others should excuse them in judgment, and not fear that the holiness of others shall accuse and condemn them? 316 CHAPTER XIII. 7. CONTINUAL watchfulness is requisite, that we may be rising towards perfection in holiness. The state of sin in scripture is represented by a deep sleep, the true image of death; Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.' The spiritual sleep is understood by comparison with the natural. In the natural, the instruments of sense and motion are bound up; the apprehensive faculties which discover dangers, and the active powers which resist or avoid them, are suspended from their exercise. Now spiritual security is called a sleep, as it implies ignorance of dangers that threaten the soul, and unpreparedness to prevent them. Accordingly, in opposition to carnal security, watchfulness consists in three things; in the foresight of approaching evils, in furnishing ourselves with the means of safety, and in using them. In every regenerate person there is the life of grace; but watchfulness implies the lively exercise and activity of grace. In the present state, the spirit of slumber is apt to steal upon us: even the wise virgins slumbered and slept. The three disciples at Christ's transfiguration, when it might be imagined there could be no inclination in them and no temptation to sleep, for that the glorious light would powerfully excite and actuate the visive spirits, yet fell asleep; and at his private passion in the garden, when there was the greatest cause of their sorrow and sympathy, yet were seized with unwelcome heaviness; for which our meek |