4. When the soul, if it will examine itself, will find it is gone from under the conduct of renewing grace, and is, at the best, but under the evidence [influence?] of restraining grace. Believers are under the con- duct of renewing grace ; and I grant that sometimes, when, under the power of corruption and temptation, even they have broken the rule of renewing grace, God will keep them in order by restraining grace, — by fear of danger, shame, and infamy, — by outward considerations set home upon the mind by the Spirit of God, which keeps them off from sin: but this is but sometimes. But, if a man finds his heart wholly got from under the rule of renewing grace, and that he hath no leading or conduct but restraining grace, his sin hath got the perfect victory over him; that is, he would sin on to the end of his life, were it not for fear of shame, danger, death, and hell; he is no longer acted by renewing grace, which is faith and love, — faith working by love. A man who hath a spiritual understanding may examine himself, and find under what conduct he is.
4. Lastly, when there is a predominant will in sinning, then lust is habitually prevalent. Sin may entangle the mind and disorder the affections, and yet not be prevalent; but when it hath laid hold upon the will, it hath the mastery.
vol. ix. 25
586 IS HABITUAL SIN CONSISTENT WITH GRACE ?
DISCOURSE IX.1
Question. Whether lust or corruption, habitually prevalent, be consistent with the truth of grace ?
Answer. This is a hard question ; there are difficulties in it, and, it may be, it is not precisely to be determined. I am sure we should be wonderfully careful what we say upon such a question, which determines the present and eternal condition of the souls of men.
Supposing we retain something of what was spoken in stating a lust or corruption so habitually prevalent, because this is the founda- tion of our present inquiry, I shall bring what I have to say upon this question to a few heads, that they may be remembered.
I say, then, —
First. It is the duty of eveiy believer to take care that this may never be his own case practically. We shall meet with straits enough, and fears enough, and doubts enough about our eternal condition, though we have no lust nor corruption habitually prevalent; there- fore, I say, it is the duty of every believer to take care this may never be his case. David did so, Ps. xix. 12, 13, "Who can understand his errors?" saith he, " Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins: then shall I be upright, and I shall be innocent from the great transgression." He acknowledges his errors and sins, and prays for cleansing, purifying, pardon; but for presumptuous sins, sins with a high hand, and every habitual cor- ruption, which hath something of presumption, — "Lord, keep back thy servant from them," saith he. The apostle's caution is to the same purpose, Heb. xii. 1 5, " Looking diligently lest any man fail of the grace of God; lest any root of bitterness spring up." There is the root of bitterness in every one; which I look upon as a corruption in some measure habitual, if it springs up unto great defilement. And I beseech you, brethren, beg of God, for your own souls and mine, that we may be careful this be never our case.
Secondly. The second thing I would observe is this, — whatever may be said concerning its consistency with grace, it is certainly in- consistent with peace. I wish we could remember what description was given before of this prevalent corruption, that we might consider the things now applied unto it. Here (though I would be as tender as of the apple of mine eye in these things) I will not fear to say this, that the peace which any one hath concurring with a prevalent corruption, is security, not peace. I know men may be at great peace 1 Delivered April 19, 1677-
IS HABITUAL SIN CONSISTENT WITH GRACE ? 387
under prevalent corruptions, and live upon good hopes that they shall he accepted with God, — that it shall be well with them in the latter end ; and that they shall have power one time or other against this corruption, and will leave it when it is seasonable, and strive against it more than they have done: but all such peace is but security. Under prevalent corruption there is a drawing back; for I would state the matter thus: — a person who is a professor, and hath kept up to duties and obedience till some lust hath gotten strength, by con- stitution, temptations, or occasions of life, and hath drawn him off from his former renovation in walking with God ; there is then a draw- ing back. Now, saith the apostle, " If any man draw back, my soul shall have no pleasure in him/' Heb. x. 38. And when God hath no pleasure according to the several degrees of backsliders (it may be that is meant of final apostasy), he doth not intimate any thing that is a ground of peace to that soul. So Isa. lvii. 1 7, " For the iniquity of his covetousness was I wroth, and hid myself from him/' If there be an incurable iniquity of covetousness, or any other iniquity, whether manifest unto us or no, God is angry, and doth hide himself from us. I pray, brethren, let us examine our peace; and if we find we have a peace that can maintain its ground and station under prevalent corruption, trust no more to that peace, — it will not stand us in stead when it comes to a trial.