Self examination , with us, may be defined as follows: A strict investigation of our spiritual state, to know whether we are in the faith, to know our defects that we may overcome them, and the improvements that we make, that we may be encouraged thereby. The necessity of attending to this duty will be seen by considering the following points:
- This duty is enforced by a divine command. “Examine yourselves, whether ye be in the faith,” is the language of inspiration. 2 Corinthians 13:5. See also 1 Corinthians 11:28, Galatians 6:4.
- Since the heart is deceitful above all things, if we neglect to do self examination, we shall fail to obtain a thorough and correct knowledge of our own characters; and unless we know ourselves, without a knowledge of our imperfections, we cannot see the necessity of overcoming, and consequently shall fail to advance in sanctification. But if we become acquainted with our hearts by self examination, we shall realize the necessity of overcoming and progressing in holiness.
- By attending to self examination we shall be enabled to guard against self-deception, which consists in a wrong judgment of our spiritual condition. The grand remedy for self-deception, is self examination.
How liable men in every age have been to deceive themselves in regard to their characters, to call good evil, and evil good, and act accordingly. And how many forms of self-deception there are in the world. How many actually live and die self-deceived? And self-deception is not confined to the ungodly. In every age a great portion of the professed followers of God have been received as to their true characters. Only a few years have passed since the testimony of the faithful and true witness to the Laodiceans, Revelation 3:14–22, found the highly favored remnant church, even the people to whom the Lord had entrusted the sacred and important truths of the last message of mercy, deceived in regard to their spiritual state. This testimony described them as saying, “I am rich and increased with goods, and have need of nothing.” While they knew not that they were “wretched and miserable, and poor and blind and naked.”
True, God’s people have improved since this cutting message was shown to apply to them. But how have they improved? We answer; One great means of their improvement has been self examination. But the Scriptures represent that many will pass along, deceiving themselves even till the day of the Lord, in which many will say, Lord, Lord, claiming a right to His favor; but He will profess unto them, “I never knew you: depart from Me, ye that work iniquity.” Matthew 7:22, 23. Now self-deception cannot exist where the work of self examination is rightly engaged in, and faithfully and perseveringly carried on.
If we were in a perfect state and had no defects in our characters, it would be very easy and agreeable for us to examine ourselves. But in this imperfect state, self examination is not so easy and agreeable a duty to perform. The difficulty of this work is not owing to anything obscure in the evidences of holiness; for these evidences are so clear that any one who is endowed with sufficient intellectual capacities to comprehend the common affairs of life, can understand them. Whence then does this difficulty arise?
It arises chiefly from the pride and deceitfulness of our own hearts, their liability to induce us to look upon our characters with complacency and to excuse ourselves for our wrongs, the efforts and suggestions of the adversary and his agencies to deter us from this work, our proneness to suffer our minds to be engrossed with the cares of this life, the faults of others and other subjects of secondary importance when compared with this subject. And because of these and other obstacles, the hearts of men are generally averse to self examination; and self examination is shrunk from, and neglected by the great body of professing Christians.
But notwithstanding the hindrances in the way of this work, and the unpleasantness arising there from, we may, and should, know ourselves. If we can discover and criticize the faults of others, we can discover and criticize our own faults. That mind that is so reflective and discriminating in worldly things, can be so in spiritual things. Peter could say, “Lord, Thou knowest all things; Thou knowest that I love Thee.” John 21:17.
Hezekiah could appeal to the Lord that he had walked before Him in truth and with a perfect heart, and had done that which was good in his sight. Isaiah 38:3. “We know,” says John, “that we have passed form death unto life, because we love the brethren.” 1 John 3:14. And Paul asserts that “the Spirit itself beareth witness with our spirit that we are the children of God.” Romans 8:16.
But in entering upon an investigation of our spiritual state, it is of the utmost importance that we place before us the proper standard with which to try ourselves. And what shall this standard be?
- The suggestions of our hearts cannot answer as the standard; for these are deceitful and lead us astray.
- Neither is it safe to adopt feeling as the standard; for, as we have already seen, feeling varies with circumstances, and is often bad when we are in the way of duty.
- Nor is it prudent to adopt conscience as the criterion; for the conscience of one man will tell him one thing, and the conscience of another man will tell him another thing. The conscience of one man will approve him for one course of conduct, and that of another man will reprove him for the same course of conduct; and conscience itself, as well as feeling and the suggestions of our hearts, needs a standard.
- Neither could the sentiments, lives and experiences of others serve as the standard; these are also varying and conflicting and are often in direct opposition to the will of God; and though they may in some instances serve as helps, yet if we should adopt them as our criterion, we would certainly follow a zigzag course. We also need a criterion to try these and all false standards by, and this criterion is,
- The unerring Word of God. This should be the test of piety and holiness as well as of truth, the man of our counsel and the guide of our life, our only rule of faith, experience and practice, to which all our feelings and actions should be referred and by which they should be tried. It is by this Word that we shall be judged and by it we should now judge ourselves, and prove the genuineness of our piety. If we should adopt a different standard, we might expect to fall into serious mistakes.
We cannot determine our state merely by looking at ourselves. We must also look at the truth. We must examine ourselves in the light of God’s Word. Our minds are naturally dark, and we should seek for light from without—from the Word of the Lord. It is with us in this work, as it would be with a person in a dark room desiring to find an article, or to see himself and the defects of his person and dress. He at once raises the curtains and opens the blinds to let in light, or takes a light with him; then he can attend to his business. So if we would be successful in searching our faults, we must take the Word of God with us, and let its blessed truths shine in our hearts and on our characters; we must look at ourselves in the glass of truth. A person who would look in a dark room for an article hard to find without the aid of light, might question the possibility of finding it; and we might despair of becoming acquainted with our characters without the light of truth.
In self examination we should search the truth not merely to become acquainted with it as a theory, and to be able to handle it fluently, but to apply it to our own individual cases. The truth will do us no good unless we thus apply it to ourselves. Men may speak and write ably and eloquently in defense of the truth, without knowing its sanctifying power. It is one thing to see the truth at a distance, and as it is brought to bear upon others, and it is another thing to bring the truth home, and make a practical application of it to our own hearts and lives.
As the Bible must be our standard, so our model must be the perfect example of Jesus. We are required to walk even as He walked. It is safe to follow the example of Jesus, and we can follow others only as far as they agree with this perfect example.
In this work it is not only necessary that we adopt the proper standard, but we must also get clear and correct views of the evidences of piety and true holiness, some of which have already been noticed.
“Without this,” says Helffenstein, “we shall be liable either to the extreme of presumption or despondency. While some will cry, Peace, when there is no peace, others, overlooking the exercises of a renewed heart, will be held in perpetual bondage to their doubts and fears. Great care should then be taken to ascertain what the Scriptures insist on, as essential to Christian character. It is by these points, and not by such as is merely circumstantial, that we are to determine the genuineness of our piety.
“There are some who place great dependence upon the pungency of their convictions, the ecstasy of their joys, remarkable dreams, sudden impulses, the unexpected application of some Scripture promise, or the fact that they can refer to the particular moment and place of their supposed conversion. None of these things, however, constitute the distinguishing marks of race. Instead, therefore, of directing our minds to those circumstances which may be as marked in the cases of the self-deceived as in the cases of true believers, our inquiries should relate to those traits of character which are the invariable fruits of the Spirit, and which are common to all the subjects of its saving influence.”
There may be a tendency in us to take remorse, or a sense of guilt, as evidence of true repentance. But thousands have been deeply convicted of their sins who have never truly repented, and brought forth fruits meet for repentance. The wicked in the last day will have an overwhelming sense of guilt when it will be too late to repent. True repentance is invariably connected with remorse; but remorse may be realized where there is no genuine repentance.
As for dreams, they may come from various sources, and God has even given genuine dreams to those who were not in a state of grace. There are false joys and rejoicings, as well as true ones, and those who have them may seem happy while experiencing them. And the fact that we were once genuinely converted does not prove that we are now in a good condition. We may have failed to walk in the light, to grow in grace and in the knowledge of the truth, since our conversion, and as a consequence be in a backslidden state.
We can also attach too much importance to the idea that we have a form of godliness, and to the simple fact that we have formally connected ourselves with the people of God. We would not intimate that it is wrong to have a form of godliness, or to formally unite with God’s people. There is a form of godliness, as well as a form of the truth and a form of doctrine, Romans 3:20; 6:17; 2 Timothy 1:13, to which we should hold fast. The power of godliness does not exist without a certain form; but a form of godliness may, and does exist without the power. Hence Paul in enumerating the leading sins which were to make the last days perilous, notices the fact that men have a form of godliness, but deny the power thereof. 2 Timothy 3:1–5.
The Jews adhered strictly to a form of godliness even after God had rejected them, and this has been the case with many ever since; and who can say that there are not some even among us— some who have formally identified themselves with the remnant church—who will be separated from God’s people, spued out of the mouth of the Lord, and perish with the ungodly at last? We should therefore take heed that we attach not too much importance to these circumstances separately considered.
There is also a possibility of taking as evidences of piety, constitutional traits,—traits with which we may be favored by nature, such as humanity, a calm and even temper, or constitutional fortitude, etc. These traits are good as far as they go; but they are known to exist in some of the unregenerate, and therefore are not the unmistakable evidences of piety.
It will greatly tend to facilitate this work to commence with fundamental principles, with plain, everyday duties, which can be easily understood, and the performance of which constitutes what is often called every-day religion, and with those faults which we are most likely to commit. By noticing these points the mind will be gradually prepared to advance further and deeper in the work.
There is an alphabet to self examination as well as to the other branches of sanctification, and if we leave this alphabet, and try to plunge into the depths of the work at once, we shall become confused, make egregious blunders, get discouraged, and perhaps give up the work, concluding that it is impracticable. The course of some well-meaning Christians in this work, may be well represented by a person trying to learn to read without first learning his letters, or by a student commencing to study mathematics, who would leave the first four rules in arithmetic and try to solve a difficult problem in the rule of three. We need a knowledge of the alphabet—not only when we commence to learn, but ever afterward —as long as we need to read; and so with the first rules in arithmetic; and so with the fundamental principles, duties and errors in self examination. We are too apt to leave these plain commonsense principles, to go off in search of something great and mysterious.
As it is easier for the mind to look at those things which are without, and which are tangible, we might examine our outward conduct, our actions and words, and see how they agree with the fundamental principles of right-doing, as summed up in the ten commandments; and then proceed to the mind, from whence our words and actions flow, exploring its dark recesses, and trying its thoughts and motives by the same principles as explained by different Bible writers, and especially by the great Teacher. It is highly necessary that we try our motives; for it sometimes happens that apparently good words and actions can be traced to wrong motives; as in the case for instance, when we attend to the temporal or spiritual interests of others, merely to receive the praise of men.
But we must remember to implore the Spirit’s aid, that we may have its illuminating influence to shine upon the truth, and in our minds, that the eyes of our understanding may be enlightened to see the truth and its bearing upon our characters. In the language of Jesus to the Laodiceans, we should “anoint our eyes that we may see.” The Holy Spirit is more than willing to help us in searching the truth and our hearts, and if we have the holy unction, we shall see our faults as fast as it will be for our good.
It will also greatly help us to advance in self-knowledge to improve on the knowledge we have already. To live up to the truth brings our natures in harmony with it, and brings light to the soul. By neglecting to live up to the knowledge that we already have, and by the practice of sin, our natures become gradually, and sometimes imperceptibly, averse to the truth; we bring darkness to our minds, and cannot see the force of the truth and our true condition.
Self examination necessarily commences before conversion, and should continue through our whole experience in overcoming—as long as the Lord sees fit to add to our store of practical knowledge. And we must not refuse to come to the light, lest the following cutting reproof of Christ be found to apply to us: “And this is the condemnation, that light is come into the world, and men loved darkness rather than light because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.” John 3:19, 20.
Self examination should be attended to deliberately, frequently, systematically, impartially and thoroughly. The importance of this work should induce us to engage in it cheerfully and without compulsion. We should attend to it frequently.
- Because our knowledge of self may be effaced from our minds by other and more recent impressions made on the mind, and as a consequence, we may lose a realizing sense of our condition.
- As we should advance in the knowledge of self, the oftener we learn a lesson of self-knowledge, the more rapid will be our progress. It would be proper at least to take a glance at ourselves at different intervals in the day, as we are called upon to perform our several duties, and to be systematic in calling ourselves to a strict account for all our conduct at the close of each day. It would also be beneficial to have a list of simple and pointed questions to address to ourselves on the occasion. System will help us here as well as elsewhere.
Says Dr. Watts, “It was a sacred rule among the Pythagoreans, that they should every evening, thrice run over the actions and affairs of the day, and examine what their conduct had been, what they had done, or what they had neglected; and they assured their pupils that by this method they would make a noble progress in the path of virtue.” And shall we be behind these heathen philosophers in this important exercise? Dr. Watts also furnishes the following lines, which we would do well to remember:
“Nor let soft slumber close your eyes,
Before you’ve recollected thrice
The train of actions thro’ the day.
Where have my feet chose out the way?
What have I learned where’er I’ve been,
From all I’ve heard, from all I’ve seen?
What know I more, that’s worth the knowing?
What have I done that’s worth the doing?
What have I sought that I should shun?
What duty have I left undone,
Or into what new follies run?
These self-inquiries are the road
That leads to virtue and to God.”
This work should be attended to thoroughly and impartially. In this respect it should be with us as with a judge sitting on a criminal case. It is a case of life or death, and justice and equity require that we be thorough in our investigations, and impartial in our decisions, and that we excuse not self because we are related to it. We are all in danger of excusing self for so-called little sins. Says the natural heart, It is but a small matter, a trifle. Why be so particular about such niceties? But is it a little God whose Word we have violated, and against whom we have sinned? Remember that it is the little foxes that spoil the vine, and that it takes but a small breakage in a ship to sink it. Awful consequences have followed seemingly insignificant deviations from right, as clearly appears from numerous cases recorded in the Scriptures.
Self examination is a character work, and accords with the nature of the third message. As a study, self examination requires quiet, and is not so much characterized by sudden impulses and flights of feeling, as by cool and calm thinking. Hence, those who are peculiarly fond of excitement and high raptures, and only skim at the surface of the subject, will not delight themselves in this work, until they place before them the proper standard, and cease to reach out after feeling, at the neglect of heart-work and right principles. Holiness is not spasmodic and periodical, and we are not to determine our state so much by what we are once a week, once a month, or once a year, as by what we are habitually.
As helps in acquiring self-knowledge, trials and afflictions cannot be too highly appreciated. The first object of trials is to make us inquire into our condition. It is when we are tried that we can easily ascertain the nature of our characters. It is then that we can readily see what dispositions enter into our characters, whether we are inclined to obey God or not, whether the Christian graces shine in us brightly or dimly. Take, for example, the graces of patience, faith and love. Is it not when we are tried that we can tell whether these graces are planted and growing in our hearts? Is it not when we endure trials with a calm and unruffled temper, without murmuring or fretting, that we can truly say that we are patient? But if we do not thus endure, are we not impatient? And is it not so with faith? Is it not when trials and obstructions are placed in its way, that we can tell how much confidence we have in God? And the same is true of love. We cannot really know how much of it we possess till we are proved. For instance, when the Lord requires us to do anything that is really crossing, we may know how much we love Him, by our willingness to obey Him. There is such a thing as loving God and our fellow men with selfish affections—merely because of favors, which we receive from them. But this is discoverable when these favors are withheld from us. And it is when we are deprived of temporal or spiritual blessings that we can tell whether we love them more than we ought, or with perverted affections. We might judge too favorably of our characters by measuring ourselves only by what we are in prosperity, and when everything seems to be in our favor.
Dear reader, if you have not already entered upon the work of self examination, be entreated to enter upon it at once. Be not intimidated by the vastness of the work. Commence by taking the first step, and by taking the first step you will be preparing for the second step, and so on, the way opening before you as you advance. If you have already commenced this work, be encouraged to continue it cheerfully and perseveringly, considering it as the leading branch of sanctification, yielding great advantages and a rich compensation to those who improve upon it.