Fifthly. There is a prevalency of sin that is inconsistent with true grace, which may befall those who have been professors. So the apostle doth plainly declare, Rom. vi. 1 6, " Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto right- eousness?" There is such a serving of sin as puts a man into a contrary state.
Sixthly. I shall add but one thing more, and that is this, — there may be a corruption, sin, or lust, habitually prevalent, as to whatso- ever evidences the person in whom it is or others can discern ; and yet the root of the matter, the root of spiritual life, be notwithstand- ing in the person.
Suppose, then, there be such a prevalency, that the soul judges to be habitual, how shall we know whether the root of the matter be in such a person or no ?
If the soul hath any thing left of spiritual life, there will be some- thing of vital operations in that soul. Now, the vital operations that give evidence the soul is not absolutely slain by prevalent corruption, are opposition and humiliation. So long as the soul, though it be never so much captivated, is conscious to itself of a sincerity in the opposition it makes, there is an evidence of a vital operation; as like- wise where it is constant in its humiliation on that account.
But if it be farther inquired, how it may be known that this humi- liation is sincere ?
I answer, It cannot be known from its vigour and efficacy; for that overthrows the question. For if the opposition was vigorous and effectual, it would break the power of lust and corruption, so that it would be no more prevalent. But two ways it may be known.
1. By its constancy. If the root of the matter be still in us, there will be a constant opposition to every act of any prevailing corruption whatsoever. I do not spea,k about violent temptations, but ordinary 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 op- position be not from conviction, light, or conscience only, but from
390 HOW TO DEAL WITH PREVAILING SIN.
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 humilia- tion 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.
DISCOURSE X.1
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 dis- quieting 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 expe- rience 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
1 Delivered May 4, 1677.