How to Overcome by Chas. B. Reynolds

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 1, 1875

How to Overcome.

By Chas. B. Reynolds

ALL have some peculiarity of mental organism which distinguishes them as much as their particular constitution of body, and both these—the particular turn or cast of mind and constitution of body—not only incline and dispose us to some kinds of sins more than to others, but render the practice of certain virtues much more easy than the practice of others. As men have their particular sins which do most easily beset them, so they have their particular temptations which do most easily overcome them. That may be a very great temptation to one which is none at all to another.

The sins to which men are commonly most inclined, and the temptations which they have the least power to resist, are rightly termed their constitutional sins—their peculiar frailties, and, in Scripture, “their own iniquities” and “the sins which do most easily beset.”

In order to overcome, we must study self, must become acquainted with our own peculiar temptations, and must know when, and under what circumstances, we are in greatest danger of transgressing. We must consider under what circumstances we are most apt to lose the possession and government of ourselves, on what occasions most apt to be unguarded, petulant, vain, precipitant, and then shun those conditions, avoid those occasions. “Watch and pray, that ye enter not into temptation.” “The spirit indeed is willing, but the flesh is weak.”

Especially must we attend to those occasions which most usually betray us into favorite vices, and consider the spring from whence they arise and the circumstances which most favor them. Very few, upon a thorough search of themselves, will fail to find that some one sin has ordinarily a greater power over them than other sins. Others often observe this if we ourselves do not.

That temper or particular turn or cast of mind, which strongly disposes and inclines us to indulgence in besetments must be most carefully guarded against, and the opportunities which favor those inclinations must be resolutely avoided; for the only safe way to subdue a criminal inclination is to first avoid the known occasions which excite it, and then curb the first motions of it, and thus, having no opportunity of being indulged, it will in time lose its force and fail of its wonted victory. The surest way to conquer is sometimes to decline battle—to weary out the enemy by keeping him at bay. It is dangerous to provoke an unequal enemy to the fight, or to run into such a situation that we cannot expect to escape without a disadvantageous encounter. We but mock God in praying, “Lead us not into temptation,” if we take no care ourselves to avoid it. Watch as well as pray, alike against temptation to sin and against sin itself.

It is of the utmost importance, in order to overcome, that we learn by what means of access and by what avenues, we ourselves too often approach sin, and to set reason and conscience to guard those passes—those usual inlets to vice and Satan. Watchfulness, which is always necessary, is chiefly so when first assaults are made; for the enemy is most easily repulsed if we never suffer him to get within, but upon the very first approach draw up our forces and fight him without the gates. To do this, it is necessary that we observe by what methods and degrees temptations grow upon us. Usually the first thing is the evil thought. Instead of dismissing it and fleeing at once to the Lord in prayer, the thought is indulged, the imagination is permitted to dwell upon the gratification it might afford if only it were not sin, till the imagination no longer revolts, but revels in the thought. The mind thus familiarized with sin, we begin to seek excuse for its indulgence. We study how the penalty may be avoided, how we may justify, and, when opportunity affords, perpetrate.

Now, the first steps to sin are seldom thought worth our care, are sometimes scarce taken notice of, so that the enemy is frequently in possession of the citadel ere we imagined he was really in our vicinity. As the subtle enemy of mankind takes care to draw men gradually into sin, so he usually draws them by degrees into temptation. As he disguises the sin, so he conceals the temptation to it, well knowing that, were we once sensible of our danger, we would be apt to be on our guard against it.

If we would overcome, we must get acquainted, not only with our most usual temptations, so that we be not drawn into sin unawares, but with the previous steps and preparatory circumstances which make way for those temptations, that we be not drawn unawares into the occasions of sin; for those things which lead into temptation are to be considered as temptations as well as those which immediately lead us into sin. The prayer taught us by our Lord makes it as much our duty to be upon the watch against temptation as under it.

To effectually overcome, we must keep vigilant watch at the point of danger, the weak spots, the dangerous places. To be able to know where these are we must know ourselves. We must search our own hearts. We must no longer disguise or gloss over our own sins and shortcomings, giving our vices and failings some soothing name, but examine ourselves, and give our vices, sins, and besetments, their true titles. True, it is an irksome and very disagreeable business to turn self-accuser, to search after one's own faults, and to keep one's eyes fixed steadily upon that which it should give us deepest shame and pain to see. It is like tearing open an old wound, but it is far better to do this than to let it mortify. The wounds of the conscience, like those of the body, cannot well be cured till they are searched to the bottom; and they cannot be so searched without pain. It is better to see ourselves in all our hideous depravity, to realize the exceeding sinfulness of our sin now, than when probation shall have closed. It is far better to realize our true condition now, however sad it may be, than to cover it till the day of Judgment, when all must be revealed.

Do not shut your eyes against your darling sin or be averse to finding it out. Why should you study to conceal or excuse it? Why fondly cherish a viper in your bosom? “He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy.” Prov. 28:13. It is deadly, dangerous self-flattery to give soft, smooth names to sins, in order to cover or disguise their nature. Rather lay your hand upon your heart, and thrust it into your bosom, though it come out as Moses’ did, leprous as snow.

Let us no longer talk of overcoming, but up and to work. Every day tells upon our eternal destiny, and not ours alone; we are surrounded by a great cloud of witnesses, whom we influence for or against the truth. We make great professions. Do our acts and words prove that we have been truly converted? that the truth has purified, ennobled, elevated us? Shall our light so shine that others, seeing our good works, shall glorify our Father in Heaven?

None but the pure in heart shall see God. If we do not now put away our sins, they will keep us away from the kingdom and destroy us. If we do not slay them, they will slay us. If we do not give them up now, we must give up eternal life then. God help us to be honest with ourselves, to put away our sins and watch and pray, that by the mighty help of Jesus we may be overcomers, and, in the great soon-coming day of trial be found among those in whose “mouth shall be found no guile,” but who shall be without fault before the throne of God, and be admitted to dwell forever in the midst of the paradise of God. CHAS. B. REYNOLDS.