DISCOURSE X: QUESTION.—What shall a person do who finds himself under the power of a prevailing corr
cases; in which I know not whence we should conclude the root of the matter is in that man who doth not make a sincere opposition to every instance of the acting of prevalent corruption. If a man can pass over one and another instance of prevalent corruption without any humiliation for it, the holy, sovereign God show him grace and mercy! but it is to me "the way of a serpent upon a stone,"—I see it not, I know it not.
2. It is sincere, if it be from its proper spring; that is, if the opposition be not from conviction, light, or conscience only, but from the will of the poor sinner. "I would do otherwise; I would have this sin destroyed,—I would have it rooted out, that it should be no more in me; my will lies against it, however it hath captivated my affections and disturbed my course."
This is all I dare say upon this question,—that there may be an habitual prevalency of corruption, which may seem so to them in whom it is, as also to those who converse with them, and yet the root of the matter be in them. We may know the root of the matter by the acting of spiritual life,—in opposition going before, and humiliation coming after. We may know the sincerity of these vital actings by their constancy, and by their spring,—if we are constant in them, and if they arise from our wills.
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DISCOURSE X
QUESTION. What shall a person do who finds himself under the power of a prevailing corruption, sin, or temptation?
ANSWER. I shall premise only this, one thing, and then inquire whether it belongs to us or no:— This prevalency hath many degrees. It may be a prevalency to outward scandal, or to the utter loss of inward peace, or to the
disquieting and divesting of us of that tranquillity of mind usually which Christ calleth us unto. Now, pray consider that I speak to it equally and in every degree. And perhaps there may be none of us but, at one time or other, after inquiry, will have had experience in one degree or other, either to disquietment, loss of peace, or scandal.
What shall such a person then do, who finds it so with him?
I answer,— First. He should labour to affect his mind with the danger of it. It is not conceivable how subtle sin is to shift off an apprehension of the danger of it. "Notwithstanding this," says the man, "yet I hope I am in a state of grace, and shall be saved, and come to the issue of it at one time or other;" and so the mind keeps off a due sense of the danger of it. I beseech you, brethren and sisters, if this be your condition, labour to affect your minds that this state, as far as I know, will end in hell; and let not your minds be relieved from the apprehension that, upon due and good grounds of faith, these ways go down to the chambers of death. Do not please yourselves, imagining you are members of the church, and have good hopes of salvation by Jesus Christ; but consider whither this tends, and affect your minds with it.
Secondly. When the person is affected with the danger of it, the next thing to be done is, to burden his conscience with the guilt of it. For the truth is, as our minds are, upon many pretences, slow to apprehend the danger of sin; so our consciences are very unwilling to take the weight of the burden of it as to its guilt. I speak not of men of seared consciences, that, lay what weight you will upon them, will feel none; but even of the consciences of renewed men, unless they use all the ways and means whereby conscience may be burdened,— as by apprehensions of the holiness of God, of the law, of the love of Christ, and of all those things whereby conscience must be made to feel the weight of its guilt. No sooner doth it begin to be made a little sick with a sense of the guilt of sin, but it takes a cordial presently.
"Here this sin hath taken place, it hath contracted this and that guilt; I have been thus long negligent in this or that duty; I have thus long engaged in this and that folly, and been so given up unto the world: I must take to Christ by faith, or I am undone." It is afraid of making its load. But let conscience bear the burden, and not easily shift it off, unless it can, by true faith, guided by the word, load it upon Christ; which is not a thing of course to be done.
Thirdly. "What shall we do in case we have this apprehension of its danger, and can be thus burdened with its guilt?" Pray for deliverance. "How?" you will say. There is in the Scriptures mention of "roaring," Ps. 32:3, "The voice of my roaring;" and likewise of "shouting," Lam. 3:8, "I shouted and cried." This is a time to pray that God would not hide his face from our roaring, nor shut out our prayers when we shout unto him; that is, to cry out with all the vigour of our souls. Christ is able "to succour" and help them that "make an outcry" to him. The word signifies so; and our word
"succour," signifies a running in to help a man who is ready to be destroyed. These may seem hard things to us, but it is a great thing to save our souls, and to deliver ourselves from the snares of Satan.
Fourthly. Treasure up every warning, and every word that you are convinced was pointed against your particular corruption. There is none of you who may have the power of particular corruptions, but God, at one time or other, in his providence or word, gives particular warning, that the soul may say, "This is for me, I must comply with it;" but "it is like a man that sees his face in a glass, and goes away, and immediately forgets what manner of man he was,"—there is an end of it. But if God give you such warnings, set them down, treasure them up, lose them not; they must be accounted for. "He that, being often reproved, hardens his neck, shall suddenly be destroyed, and that without remedy."
Fifthly. I shall mind you of two rules, and so have done:—